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HOW 

TO SEARCH THE SCRIPTURES 

FOR ETERNAL LIFE. 



OR, 

CHARACTERISTICS OF A TRUE PROPHET, 

AXD PROPHETIC SYMBOLS. 



THE KINGDOM OF GOD 

UNDER THE MOSAIC AND AERAHAMIC 

COVENANTS OE CONSTITUTION. 



X 



/ 

By JOHN THOMAS, M. D. 

"Witli ^.d.d.eii.cla and. ZN*otes, 

By DAVID BROWN. C. C. C. 




DETROIT: 

ISSUED BY THE CHRISTADELPHIAN ASSOCIATION, AND MAT BE 

OBTAINED OF JAilES DONALDSON, 242 JEFFERSON 

AVENUE, DETROIT, AND OF JOHN COOMBE, 

YOXGE STREET, TORONTO, C. TV. 

J. WARREN, PBIHTSB, 51 QBISWOLD STREET, DETROIT, 

1807. 



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HOW TO SEARCH THE SCRIPTURES 

FOR 

ETERNAL LIFB. 



THE PROPHETIC REVELATIONS. 

I. READ with attention the family history of Adam, 
Abraham, Isaac, and Jacob, taking especial note of the 
promises made to these fathers, such as : 

a That the seed of the Woman should bruise the Ser- 
pent's head. 

b That God would make of Abraham a great nation, and 
that in him and his seed all the nations of the 
earth should be blessed. — Genesis iii. 14 ; xii. 2-8 ; 
xvii. 4-7; xviii. 18; xxii. 17-18; xxvi. 4; xxviii. 14. 

c That all the land of Canaan should be given to Abra- 
ham and to his seed for ever, and that his seed 
should be made as the dust of the earth for multi- 
tude, and the same promises assured to Isaac and 
Jacob. — Genesis xii. 7; xiii. 14-17 ; xvii. 8 ; xxvi. 
3 ; xxviii. 13-15 ; xxxv. 12. 

d The confirmation of the gift of inheritance by a Cov- 
enant for a hidden period, which ratified the prom- 
ises to Abraham and his seed 430 years before his 
descendants arrived at Mount Horeb under Moses, 
and the declaration of the seed as a Ruler and De- 
liverer who should possess the gate of his enemies. — 
Genesis xv. 7-21 ; xxii. 16-18. 



4 HOW TO SEARCH THE SCRIPTURES. 

OBSERVE also that Isaac is the allegorical represen- 
tative of the Shiloh of Israel in the substitutionary sacri- 
fice, and figurative resurrection, detailed in Genesis xxii. 
Jacob refers to Shiloh's death by Levi — Genesis xlix. 6 ; 
and inverse 10th, he foretells his dominion over the world. 

Hence the faith oe Abraham consisted in these 
particulars i 

1. That his Seed, in the descent of Isaac, Jacob, and 
his twelve sons, would become a great and mighty nation. 

2. That when this should be accomplished, in the full 
sense of the promise, they — Abraham, Isaac, and Jacob — 
would be living witnesses of it. {The gift of eternal life.) 

3. That at the time indicated in No. 2 they and their 
nation would be in actual possession of the Land of Israel, 
from the Euphrates to the Nile. 

4. That Abraham's Seed (the Christ) would be a great 
and powerful Ruler or King raised up of his descendants 
and styled Shiloh, or the Giver of Peace. 

5. That he should be " Heir of all Things," of the na- 
tion, the land, and the dominion of the world. 

6. That he would descend in the line of Judah. 

7. That he would be slain, but on the third day — 
Genesis xxii. 4— from the sentence passed upon him, be 
raised from the dead in the Land of Moriah, as prefigured 
in the case of Isaac : and bring life and immortality to 
light through the Gospel to all believers in the promises 
whose faith should be counted for righteousness. 

8. That he would be slain by the descendants of Levi ; 
therefore, exclaimed Jacob, " my soul, come not thou 
into their secret ; unto their assembly, mine honor be not 
thou united." — Genesis xlix. 6 ; and 

9. That Faith, or a full persuasion that what God has 
thus promised he would perform, would be counted for 
Righteousness to all to whom Abraham became the father ; 
and that to realize the hope of Righteousness, the Right- 
eous must rise from the dead, because under the Adamic 
curse all are of the dust and all return to dust again. 

Such was the Faith and Hope of the Gospel believed 
from Adam to Abraham, and to Moses, Gal. iii. 8 — but 
which that generation of the Israelites did not believe, 



ROW TO SEARCH THE SCRIPTURES. 

whose carcases fell in the wilderness of the Land of Egypt ; 
and on account of their faithlessness, Jehovah swore in his 
wrath that they should not enter into his rest. These 
things appeared so improbable that those who believed 
them were esteemed by their contemporaries as worthy of 
reproach. This was styled the " Reproach concerning 
the Christ/' to which was and is attached the recom- 
pense of the reward on account of " The Christ;" Moses 
refused to be called the Son of Pharaoh's daughter, and 
cast in his lot with a nation of slaves ; let us, therefore, 
also go forth unto him, bearing his reproach. 

II. HAYING acquired an understanding of the prom- 
ises made to the Father, become acquainted with the his- 
tory of their descendants: 

1. In their deliverance from Egypt — Exodus i. to xix. 

2. In their organization as a body politic daring the 
forty years in the wilderness. — Exodus xv.; Dent. xxiv. 

3. In their conquest and settlement in Canaan — Joshua 
i. to xxiv. 

4. Under judges for life — Judges, to ls£ Samuel x. 

5. As a united nation under kings — 1st Samuel xi. to 
1st Kings xii. 15. 

6. As two separate nations and kingdoms — the one 
under the house of David, the other under Jeroboam, the 
son of Xebat — 1st Kings xii. 16 to 2nd Chronicles xxxvi. 

7. As to the overthrow of the kingdom of the Tex 
Tribes by the Assyrians, 390 years after their revolt from 
the house of David and in the sixth year of Hezekiah — 
2nd Kings xvii. 5 to xviii. 12. Here it should be noted 
that the Tex Tribes have been in dispersion ever since. 
Hence all prophecies relating to their restoration and fu- 
ture glory remain to be fulfilled. 

8. As to the subversion of the kingdom of the Two 
Tribes under the house of David. — 2nd Kings xxiv. and 
10 and xxv.; Jeremiah xxxix. 

a In relation to the captivity of Jchoiachin, &c. 3 in the 

eighth year of Nebuchadnezzar. 
b In regard to the destruction of Jerusalem, &c. 3 in the 

10th year of his reign. 
(The history of these two kingdoms should be well 

A 



6 nOW TO SEARCH THE SCRIPTURES. 

understood, or great mistakes will be made in the inter- 
pretation of the Prophets. It should also be remarked 
that David/ s kingdom and throne have never been restored since 
the overthrow by the Chaldeans, but numerous prophecies declare 
that they shall he in more than their former Glory ivhen Solo- 
mon occupied thsm. Therefore this remarkable event remains 
to he fulfilled.) . 

9. The History of Israel should also be studied as to 
the 70 years' captivity. 

a From Jehoiachin's captivity to the destruction of the 

city. — Ezekial i. to xxiv. 
b From the same to the overthrow of Babylon. — Daniel. 

10. As to the restoration fram Babylon, especially 
concerning the decrees of the Persian Kings — Ezra, Xehe- 
iniah, and Esther. 

The commonwealth of Israel continued in vassalage to 
Babylon, Persia, and Greece, till before Christ 165, being 
430 years from the desolation of the city, b. c, 595. It 
then became independent under the Asmonean dynasty 
during 129 'years, when it became subject to the Romans, 
who set up the Idumean or Herodian race of Kings. 
Under these the Shiloh was born. Afterwards Judea was 
converted into a procuratorship. The sceptre had depart- 
ed from Judah and been transferred to the Romans. 
The Levitical authorities arrainged the Christ before Pi- 
late, for confessing that he was the King of the Jews, and 
extorted the sentence of death against him. He was cru- 
cified through the voice of the Jewish rulers and people, 
and died according to the Scriptures, and in about 37 
years afterwards the Romans took away the daily sacri- 
fice, cast down the place of its sanctuary, destroyed the 
city, cast down the truth to the ground, destroyed the 
mighty and the holy people, and carried them away cap- 
tive into all nations, where they still remain, waiting for 
the " restitution of all things " belonging to their nation. 
— Daniel viii. 11-22-24, and ix. 26 ; Luke xxi. 24. 

In studying the records of Israel, the covenant made 
with David recorded in 2nd Samuel vii. 12-17, is essential 
to the right under standing of the truth. The promises con- 
tained in it are styled " The sure mercies of David " in Isaiah 



HOW TO SEARCH THE SCRIPTURES, / 

lv. 3, and Acts xiii. 34. These are the gracious promises 
made to David. These are offered to Shiloh and the Saints. 
They are the nucleus of " the joy set before Him" and 
them, on account of which " He endured the Cross and 
despised the shame.'' They promise 

a A Seed to David who should be the sovereign of a 
kingdom. 

b That he should build a temple for Jehovah. — Zech- 
ariah vi. 12-13-15. 

c That his throne should be everlasting. 

d That he should be Son of God as well as Son of 
David. 

e That he should suffer for the iniquity of men, but 
mercy should not forsake him. 

/ That David's house, throne, and kingdom should be 
established for ever before him — (that is) — David 
himself should be a living witness of its perpetuity 
{the gift of eternal life.) 

g That therefore he should rise from his sleep with his 
fathers, and live forever. David styled this " The 
law of the ascending Adam," which related to his 
house for a great while to come. — 2nd Samuel vii. 
19. In his last words — 2nd Samuel xxiii. 3 — he 
informs us that God spake to him about this per- 
sonage laying down this general principle in rela- 
tion to the kingdom he had promised, namely, that 
" He that ruleth over men shall be a just one 

RULING IN THE RIGHTEOUS PRECEPTS OF ElOIIIM." 

The members of David's house were not so with God ; 
yet God having made with him this covenant (of a hidden 
period) ordered in all things and sure, such a character 
must arise out of his family to " rule the world in right- 
eousness." Therefore, said he, this Covenant " is all my 
salvation, all my desire," although appearances at present 
do not indicate its accomplishment. Read Psalms lxxxix. 
and exxxii. 2-18 ; and Acts ii. 25-31. 

" The Kingdoms of this World shall become our 
Lord's and His Christ's; through the execution of the 

WRITTEN JUDGMENTS AT THE ChRISTS APPEARING AND KING- 



b how to search the scriptures. 

dom; and He shall Reign unto the ages of the ages.'' 
— Rev. xi. 15. 

And the Lord shall be king over all the earth; in that 
day shall there be one Lord, and His name one. — Zech. 
xiv. 9. Then will follow a reign of peace and righteous- 
ness, and wisdom and knowledge will be the stability of 
the times, and the nations of them that are being saved 
will rejoice in their King, and in his coheirs, the glorified 
saints who will possess with him the dominion of the 
world.— Dan. vii. 14-18-27. Rev. v. 9-10. 

III. TO ADVANCE still further in the doctrine of 
the Christ, we must proceed to the unsymbolical proph- 
ecies, such as the Psalms, Isaiah, Jeremiah, Ezekiel, Hosea, 
Joel, Amos, Micah, Zephaniah, Haggai, Zechariah, and 
Malaehi. Their contents may be arranged as to generals 
under the following heads, namely, 

1. The calamities predetermined upon the two nations 
of Israel. 

2. The restoration of the house of Judah from the 
Chaldean captivity — Haggai. 

3. The restoration from the present dispersion. 

4. The bringing back of the Ten Tribes, and re-union 
of all Israelites into one kingdom and nation in the land 
of Israel. 

5. The glory ; power , nnd blessedness of the Israelitish na- 
tion during One Thousand Years, during which all oilier 
nations will rejoice in Israels covenant King. 

6. The birth, life, sufferings — moral, sacrificial, and 
pontificial character, &c, of the covenant King of Israel. 

7. His resurrection from the dead, ascension to the 
Divine Nature, and assumption to Heaven, there to remain 
a limited time. 

8. His return, and subsequent glorious and triumphant 
reign on the throne of his father David from the time of 
the restoration of God's kingdom again to Israel, until 
" there shall be no more death ; " " He shall be a priest 
upon His throne,* : after the order of Melchizedec. — Zech. 
vi.; Psalm ex. 4 ; see also Ezekial xxxvii. 19-28. 



nOW TO SEARCH THE SCRIPTURES. 9 

THE APOSTOLIC TESTIMONIES. 

IV. THESE THINGS being understood, the personal 
testimony of the Apostles, evidential of the rightful claims 
of Jesus to the Messiahsiiip, or regal, imperial, and pon- 
tifical sovereignity over Israel and the world, may be next 
proceeded with. This testimony is contained in Matthew, 
Mark, Luke, and John's writings. They were written 
that men u might believe that Jesus is the Christ, the Son 
of God ; and that believing, they might have life through 
His Name? 

They show 

1. That Jesus is the hereditary descendant of David 
and Aaron, in whom is vested the sole right to His King- 
dom and Crown, as well as to the High Priesthood of the 
Kingdom, and that he will, therefore, be a King and 
Priest on his throne after the order of Melchizedec. 

2. That He is the acknowledged Son of God, by pa- 
ternity of first birth, and by being born again of His 
Spirit after his resurrection from the dead. 

3. That he possessed two natures : first, that of sinful 
or mortal flesh ; secondly, that of his present one, which 
is holy or spiritual flesh, " the Lord, the Spirit."' 

4. That without the shedding of blood there can be 
no remission of sins. — Hebrews iv. 22. 

5. That the blood of animals cannot take away sins. 
— Heb. x. 4. 

6. That for a Sin Offering to be an efficient atonement, 
it must not only he slain, but made alive again, which con- 
stitutes it a living sacrifice. 

7. That Jesus teas such a sacrifice, holy, acceptable to 
God, and without blemish, that is, without sin — Hebrews 
iv. 15 — through a voluntary obedience in thought and 
word and deed to the word of his Heavenly Father — and 
a living faith in the covenants of promise. 

8. That the blood of Jesus is " the blood of the New 
Institution, shed for many, for the remission of sins." — 
Matthew xxvi. 26-28. 

9. That He rose from the dead, and entered into the 



10 HOW TO SEARCH THE SCRIPTURES. 

Holy place with his own blood, and was accepted and per- 
fected by a spirit-birth in the fullness of the Godhead, and 
was taken up to the right hand of the Majesty in the 
Heavens, and that He will return in like manner as He 
departed, and to the same place — Acts i. 11 — without 
blood unto Salvation. — Heb. ix. 28. 

10. The attributes of Jesus constitute His name. 

11. That through this name, repentance, remission of 
sins, and eternal life are offered to all intelligent believers 
of childlike disposition. 

12. That if men would receive the benefit of the name, 
they must believe in it, and put it on. 

13. That this name is inseparably connected with the 
institution of Immersion ; so that if a believer of the Gos- 
pel would put it on, he must be immersed into the name 
of the Father, Sod, and Holy Spirit — the doctrinal name 
of the Christ of God.— Acts ii. 38 ; x. 44-48. 

14. That the Gospel is the Glad Tidings of the King- 
dom in the name of Jesus the Christ. If therefore a man 
would be saved, he must believe this Gospel and obey it. — 
Mark xvi. 15, 16. 

15. That if an angel preach any other Gospel than 
this, he is accursed. — Galations i. 8, 9. 

16. That all who obey not this Gospel shall be pun- 
ished. — 2nd Thesseionians i. 7-10. 

17. That it is the law (embodied in the Gospel faith 
and practice) by which man shall be judged. — Eomansii. 
12-16. 

18. That the unrighteous or the despisers under the 
law shall not inherit the kingdom of God — 1st Corinthi- 
ans vi. 9-11 — which is the Kingdom of Israel at the epoch 
of its latter day restoration to its first dominion under its 
Covenant King and princes. 

This outline of the Apostles' doctrine may be still 
further condensed into these four propositions : — 

1. That when the Christ should make his first appear- 
ance in the world he should appear as an afflicted man. 

2. That having drunk the Cup of Bitterness to the 
dregs, he should rise from the dead. 

3. That Jesus of Nazareth was the Christ, the Son of 
God and of David, and 



nOW TO SEARCH THE SCRIPTURES. 11 

4. That there is no other came given among men 
whereby they can be saved. — Acts xvii. 3 ; iv. 12. 

V. TO UNDERSTAND what genuine Christianity 
is, in its Associational and Individual Relations, we must 
make ourselves thoroughly acquainted with the Acts of 
the Apostles. It contains an illustration of the manner 
and order in which they executed the commands of Jesus, 
the Christ, to teach all the nations the "Word of the truth 
of the Gospel of the Kingdom of God in his Name. 

VI. THE NEXT STEP, in the course, must be to 
study the Apostolic Epistles. From these and the Acts 
may be learned the origin of the Great Apostacy from 
primitive Christianity, which constituted the superstition 
of Europe and Asia ; and styled by the Apostle "A Strong 
Delusion." Its elements are termed by Paul " the mystery 
of iniquity/' which were secretly at work in his time, but 
openly from that of Constantine, until they brought Eu- 
rope to what we now find it, in all its mischievous and 
debasing forms of impiety and spiritual absurdity. In 
its beginning this mystery of iniquity was concocted out of 

A. 1. A combination of Judaism with Christianity — 
Acts xv. 1-5 — teaching that the Immersed Believers must 
also be Circumcised, thereby showing that " Immersion in 
the Room of Circumcision " was not thought of in the 
Apostolic age (the proper type being the washing or im- 
mersion of Aaron and his sons for the priesthood.) 

B. 2. A further combination of Gentilism with this 
Judaized Christianity, from which resulted a compound 
of the three — a fourth something unlike either of its con- 
stituents, in the addition of the mysticisms of Pagan phi- 
losophies and the idolatrous fables of Pagan mythology, 
adapted by the cunning craftiness of men to corrupt the 
simplicity of u the truth as it is in Jesus." 

VII. LASTLY, we may proceed to the investigation 
of the Symbolic Prophecies — such as those of Daniel, and 
the Apocalypse. To master these, we must acquaint our- 
selves with 

1. The Scriptural aud Symbolic Speech. 

2. The things revealed in it. 

3. The History of Assyria, Persia, Macedon, Rome, 



12 HOvV TO SEARCH THE SCRIPTURES. 

and Modern Europe^ from the extinction of the Western 
Empire. 

4. The right interpretation of these prophecies also 
depends, 

a Upon our freedom from all dogmatic theological bias. 

h Upon our having our senses exercised by reason of 
use. — Hebrews iv. 15. 

c Upon our skiilfulness in the word of righteousness. 

VIII. (THE APOSTLES" FELLOWSHIP.) To 
have fellowship with the Father, and his Son, Jesus the 
Christ, we must have fellowship with the Apostles, by 
believing and doing the truth promulgated by them.* 
This is styled " walking in the light of God" — in the light 
by which we have fellowship one with another. — 1st John 
i. 3-6-7. 

We might be in approved fellowship with all Christen- 
dom — Papal and Protestant, Church and Dissenters — and 
yet have no fellowship with God; "for if we say we have 
fellowship with Him, and walk in darkness (ignorance), we 
lie : and do not the truth ; " — because Populism and Prot- 
estanism, while claiming fellowship with God, are mantled 
in the darkness of human tradition, and pervert and per- 
secute the truth, teaching for doctrine the commandments 
of men. It is the duty, therefore, of all tvho would embrace 
the Christianity of the Bible to lay hold of the things we have 
already indicated by mans faith and obedience, and separating 
themselves from all Papal and Protestant sects, either to mam- 
tain their own individuality, or, if sufficiently numerous, asso- 
ciate themselves together as a community of witnesses, " who 
Iceep the commandments of God. and have the testimony of 
Jesus the Christ"-* Revelations xii. 11-17. Such an asso- 
ciation would be entitled to the scriptural appellation of 

"THE LAMB'S BRIBE," 

which is called upon to prepare herself for the approach- 
ing consummation — Rev. xvi. 16 ; xix. 7, 8. She must be 

* Belief of the things concerning the Kingdom of G-od, and the Xame of 
Jesus the Christ, and Immersion into the Name of the Father. Son, and 
Holy Spirit, the doctrinal name of Jesus the fchrist— is the obedience of 
Faith. 



nOW TO SEARCH THE SCRIPTURES. 13 

"''sanctified and el of Vac water ly the word" 

— that she may be "holy and without blemish" Such a body 
must " edify itself in love " — Ephesians iv. 16 — and meet 
every first day of the vreek to commemorate His death 
and resurrection; to shovr forth the praises of God, and 
make their united requests known to Him through Jesus 
the Christ, the High Priest of their profession ; and must 
also proclaim to the children of men the word of the truth 
of the Gospel of the kingdom of God in the name of His 
Christ, for grace of salvation ; and in doing this the duty 
and privilege of such an association is — 

1. To observe all things whatsoever Jesus hath com- 
manded his Apostles to teach. — Matt, xxviii. 20. 

2. To- advance from the principle of the doctrine of 
the Christ, and go on unto perfection — Heb. vi. 1; pressing 
toward the mark for the prize of the high calling of God 
in the Christ Jesus — Phil. iii. 14 ; and so making itself 
ready for the festival .of its union with the Lord. — Rev. 
xix. 7, 8. 

3. To " earnestly contend for the faith once for all de- 
livered to the saints" — Jude 3; and to "make known" 
unto every man in every place " the manifold wisdom of 
God. ? '— Ephes. iii. 10. 

SUCH AN ASSOCIATION " will be presented holy 
and unblamable and unreprovable in His sight if they 
abide in the faith grounded and settled ; and he not moved 
aicay from the hope of the gospel which was preached (by 
the Apostles) to every creature under heaven" — Col. i. 22, 
23 ; and " patiently continue in well doing," and so " seek 
for glory aud honor and incorruntibility" — Kom. ii. 7. 

FOR " FAITH " is the substance of things hoped for, 
and the evidence of things unseen. The just shall live by 
faith— Hab. ii. 4; Roim i. 16, 17. Without faith it is 
impossible to please God — Heb. xi. 6. 

Faith comes by hearing, and hearing by the Word of 
God — Rom. x. 17. 

Faith tvorh by love, and purifies the heart — Acts xv. 7 ; 
Gal. v. 6. 

And "THE FAITPF is "the things concerning the king- 
dom of God, and the name of Jesus Christ'' — Acts viii. 12. 
2 



14: TIIE PRINCIPLES OF DOCTRINE. 



ADDENDA 



THE PRINCIPLES OF DOCTRINE. 

THE EESULT of searching the Scriptures as above 
in the light of the prophetic and apostolic rule for the 
right understanding of the truth as it is in Jesus, viz. — 
" the interpretation of spiritual things by spiritual words" 
will establish the following definitions of the faith that has 
come, as the eirst principles of the doctrine of the Christ, 
in their fulness of final revelation for hope of life, in con- 
tradistinction to the dogmas and traditions of Panalism 
and Protestantism, which drown men in destruction and 
perdition; — and also that the exact knowledge of them, 
according to the Scriptures, with the heart and the under- 
standing also, is a prerequisite for the obedience of a saving 
faith — " the washing of water by the word,*' to obtain the 
one baptism, without which no one can stand in God's 
salvation, or become a partaker with all them who, through 
faith and patience, inherit the promises. 

I. That MAN is organized dust, himself the living 
soul, and under the law of his nature, which is the law of 
sin and death, dies and perishes forever in the dissolution 
of his body. 

II. That IMMORTALITY is the gracious gift of 
God through our Lord Jesus the Christ, and is conditional 
on faith and obedience, or Belief of the things concerning 
the kingdom of God and the name of Jesus the Christ, 
and Immersion into the doctrinal Name of the Christ — 
the name of the Father, the Son, and the Holy Spirit — for 
repentance and remission of sins. 



THE PRINCIPLES OF DOCTRINE. 15 

III. That the THINGS OF THE KINGDOM are 

based upon the Adainic*, and Abraharnic, and Davidic cov- 
enants of promise, as amplified and detailed in the Scrip- 
tures of the prophets, and they contain the promise of 
eternal life through a resurrection from among the dead, 
in the day when God shall set up in the land of Canaan 
his latter-day kingdom by the restoration to the land of 
the the twelve tribes of His inheritance, and the building 
up of the throne and house of David by his Son Jesus the 
Christ, whose right it is, and shall manifest by him, as the 
Resurrection and the Life, the Royalty of that house, the 
resurrected Saints, in the perfection of the Divine Nature, 
to live and reign with him as kings and priests for God 
on the earth, and possess with him as joint heirs, the 
kingdom, and the power, and the glory for 1000 years, or 
the Millenium : — and that these things constitute the One 
Hope of the calling of God to His kingdom and glory, 
and the fruition of them in the blessedness of the Divine 
Nature in the paradise of God on the site of the original 
Eden, is the only HEAVEN or recompense of reward 
revealed in the Scriptures of truth, and must be all the 
salvation and all the desire of "the wise who understand." 

IV. That THE THINGS OF THE NAME have 
relation to the development of Jesus as the Christ of God's 
kingdom, and therefore the Savior of his people, and are 
detailed in the Scriptures of the prophets and apostles, 
and involve the doctrine that GOD IS THE ONLY 
SELF-EXISTENT DEITY, and in the fulness of time, 
incepted His Son Jesus in the womb of a Virgin as a 
mortal max, made of a woman, under the law of works, 
that he might redeem them that were under the law, as 
well as under the law of faith ; who perfected in suffering 
a character pure and holy, and without transgression, and 
being anointed with Holy Spirit without measure for the 
work of his mission at his Immersion in the Jordan, spake 
the words and did the works of his Father according to 
commandment, and became obedient to death, and was 
accepted of God as the purification sacrifice, or atonement 
for the sins of the world who should believe into him as 



16 THE PRINCIPLES OF DOCTRINE. 

the covenanted Christ, and therefore the Savior and Lamb 
of God without blemish and without spot, to bring sinners 
unto God; who was raised up from the dead of the righteous- 
ness of God in the body of his death, because he knew no 
sin, and was perfected in his ascension to the Divine Na- 
ture by a spirit-birth in the fulness of the Godhead, that 
he might be manifested both Lord and Christ, the Fulfiller 
of the promises, the Seed of the Woman, and of Abraham, 
and of David, the Son of God, the King of Israel, and the 
Author of eternal salvation, to all who should be counted 
as the Seed through the faith which is in him. 

That the RESURRECTION has effect only, in regard 
to those individuals of the human race who have been 
brought into such connection with revealed truth, that 
they incur the responsibility of its rejection or its unworthy 
profession, and that judgment upon them has been cdrn- 
mitted to the Son, as the Father's representative in the 
work of Adamic regeneration, and the residue of the dead 
remain in the dust to rise up no more. 

YI. That the RESURRECTED spring to light, flesh 
and blood, or mortal men and women, to report their for- 
mer'selves to the Judge, the Lord Jesus the Christ, at his 
appearing and kingdom ; and such of them as shall be 
counted the righteous Seed, will be raised to a spiritual 
nature by a spirit-birth in the fulness of the Christhead, 
that they may inherit the kingdom ; and the others, un- 
worthy of eternal life, will be thrust out of the kingdom 
to suffer their many or few stripes, and then to utterly 
perish in their own corruption. 

VII. That the terms SATAN and DEVIL are simply 
applicable to " Six in the flesh" reigning in the members 
of the body, in individual, social, and political manifesta- 
tions; the " carnal mind," which is enmity against God; 
and that no such being as an immoktal Agent of Evil, 
wielding the powers of omnipotence and omniscience, 
exists in the whole creation of God, and is an absolute 
impossibility, since, according to the Scriptures, whosoever 



THE PRINCIPLES OF DOCTRINE. 17 

attains to eternal life does so through well-doing, and is 
vitalized by the spirit substance of the Divine Nature 
(which is essential life, and goodness, and truth); and such 
an one can therefore neither sin, nor suffer, nor die, because 
born of God, and consubstantial with the Father Spirit, 
and like the Lord Jesus the Christ himself in his perfected 
exaltation, a Son of God in power by spirit of holiness 
through a resurrection from the dead. 

ON THESE FOUNDATIONS rest the seven pillars 
of Wisdom's temple, one Body, one Spirit, one Hope of 
the calling, one Lord, one Faith, one Baptism, and one 
God and Father of all who is above all, and in all, and 
through all ; and unless these foundations of the Apostles 
and Prophets, Jesus the Christ himself, the Chief Corner 
Stone, be recognized, our faith will never rise to the life 
immortal, and our hope will be that of a deceived heart 
feeding upon ashes, which will never see light. 

This is the wisdom of God in a mystery — the mystery 
of Godliness — the light of life. Let him that readeth 
understand what the spirit saith to the Ecclesias, for " the 

TEAR OF THE LoRD IS THE INSTRUCTION OF WISDOM, AND 
BEFORE HONOR IS HUMILITY." Proverbs. 



18 WHAT IS PROPHECY ? 



WHAT SS PROPHECY? 



Prophecy is a revelation of God's will and designs in 
relation to man, and the government of the world. 

Prophetic truths are presented in various forms, suited 
to the varied circumstances and conditions of those ad- 
dressed. 

Prophecy may include doctrine, instruction, warning, 
entreaty, expostulation, or whatever Jehovah has been 
pleased to reveal to man. 

But specially and principally, Prophecy is the fore- 
telling of future events. It is a delineation of the fate of 
cities, nations, kingdoms, and empires ; sometimes with 
all the minuteness of historic record. 

To reveal future events is solely the prerogative of Him 
who "sees the end from the beginning;" with whom all 
things are present — nothing past, nothing future. 

God accomplishes his purposes through various media. 
Sometimes he " makes the winds his messengers, and the 
lightnings his ministers;" the sea hears his voice, and ex- 
ecutes his high behests ; the earthquake heaves the solid 
earth, and cities fall ; valcanoes belch forth their flames 
and fiery floods, and consternation and devastation are 
spread around. 

But man is the medium through whom God has been 
pleased to reveal the purposes of his will; and those 
through whom he thus communicates are called Prophets, 

CHARACTERISTICS OF A TRUE PROPHET. 

A Tree prophet is one who is under the directions of 
the Spirit of God. Without this Spirit he could as 



WHAT JS PEOPHECY ? 19 

easily invade heaven and scale the throne of the Eternal, 
as to lift the thick veil of futurity and unravel its dark 
Mysteries. Yet, aided by that Divine afflatus, he records 
with unerring precision the destinies of nations and king- 
doms, even before they exist. 

In his revealings he uses no mummeries— no incantations 
—no cabalistic signs — no mysterious knockings. He 
invokes not the aid of familiar spirits — neither does he 
pretend to read the destinies of men and nations by the 
configurations of the heavenly orbs. He makes no preten- 
sions to superior sagacity or foresight, nor to greater holi- 
ness. Neither does he boast of the possession of intellectual 
powers and literary attainments higher than other men. 

When God makes choice of men to fill the Prophetic 
and Apostolic offices, he passes by the reputed wise, learned 
and honorable among men, and chooses " the foolish 
things of the world to confound the wise; and the 
weak things of the world to confound the things that are 
mighty,'' &c, and this he does "that no flesh should glory 
in his presence.'' — 1 Cor. i. 27-29. 

A true Prophet faithfully reports or records what God 
has revealed to him while under the Devine influence. If 
the things come to pass which he has spoken in the name 
of the Lord, then we know assuredly that the Lord has 
spoken by him. 

Sometimes, when under the afflatus, the Prophet heard, 
as it were, the voice of God speaking to him, directing 
him what to do and what to say — as, "Thus saith the 
Lord ;'' "The word of the Lord came unto me, saying. " 

Sometimes in dreams and visions of the nignt, things 
and events were portrayed before them with all the 
minuteness and vividness of reality — a daguerreotype 
likeness of things before they transpire ; as, for instance, 
the prophecies of Isaiah are represented as "visions of 
things which he saw concerning Judah and Jerusalem ;" 
also the vision which Peter, James and John saw on the 
mount of transfiguration, representative of the Glory 
which Jesus and the saints will have in the future age; 
and also, the vision of things beyond the power of utter- 
ance, which Paul saw and heard in Paradise. &c. 



20 WHAT IS PBOPHECY ? 

Again, symbols arc sometimes employed to represent 
nations, kingdoms, empires, peoples, governments, powers 
— Heaven's heraldic signs of things to come, represented 
by the sun, moon, stars, heavens, earth, seas, &c. 

PROPHETIC SYMBOLS. 

Sun, Moon, and Stars — Symbolic of kings, princes, and 
nobles. 

The Heavens — Symbolic of the Political Constitution of a 
nation or kingdom. As the constitution of a nation is 
the basis of law and government, so the heavens are 
said to rule. 

The Earth — Symbolic of the People upon whom these 
heavenly constellations shed their glory. 

The Sea — The People in a state of agitation. 

Earthquake — A Revolution — a change of ^xovernment — 
a turning of things upside down. 

Sail — Invasion. 

Wild Beasts — A roving, warlike power of a character and 
disposition akin to the representative beast 

Wings — Speed. When attached to a beast, irresistible 
and rapid conquest. Sometimes they denote shelter 
and protection. 

Sorns — Power — S trength. 

Darkening of Sun and Moon, and falling of Stars — The over- 
throw of thrones and princedoms, and the extinction 
of nobility, by reducing them to the level of the 
people. 

The Rolling up the Heavens as a Scroll — The rolling up and 
laying aside of a parchment, upon which the constitution 
of a nation is engrossed, when no longer in use. 

The passing away of the Heavens and the Earth with a great 
noise — Great debate, clamor, and uproar among the 
people, consequent upon the extinction of their consti- 
tution and the loss of their nationality. 

New Heavens and New Earth — A new constitution and 
arrangement of things, which will effect a complete 
change in the character of the people. — Millennial Ad- 
vocate. 



THE KINGDOM OF GOD. 



21 



THE KINGDOM OF GOD 

UNDER THE 

MOSAIC AND ABRAHAMIC COVENANTS 
OF CONSTITUTION. 



AND DAVID SAID— " Blessed be thou, the Lord 
God of Israel our Father, for ever and ever. Thine, 
Lord, shall be the greatness, and the power, and the glory, 
and the victory, and the majesty; for all in the heaven 
and in the earth shall be thine. Thine shall be the kingdom, 
Lord, and thou shalt be exalted as Head above all." 

And David* said to the congregation, " Now bless the 
Lord your God, and they did so and bowed down their 
heads and worshipped the Loud and the King." "And 
they made Solomon,! the son of David, king the second time, 
and anointed him unto the Lord to be the chief governor, 
and Zadoc to be the priest. Then Solomon sat on the 
throne of the Lord as King, and all Israel obeyed him ; 
and the Lord magnified Solomon exceedingly in the sight 
of all Israel, and bestowed upon him such royal majesty 
as had not been on any king before him in Israel" — 1 Ch. 
xxix. 10-25. Hence, THE KINGDOM OF ISRAEL 
IS GODS KINGDOM. 

TERRITORY OF THE KINGDOM. 

The land from the river of Egypt (the Nile) unto the 
great river — the Eiver Euphrates — Gen. xv. 18. The con- 
tents of the land between these two rivers promised to 

* David— the type of the Christ at the Dedication of the Ezekiel temple. 
t Solomon and Zadoc— his type, as King and Priest. 



22 THE KINGDOM OF GOD. 

Abraham and the Christ — Gal. iii. 16 ; for the kingdoms 
are indicated by the names of the tribes inhabiting it at 
the time the promise was made. Its frontiers are given 
in Ezekiel and Dent. — Ezek. xlviL 13-21; Deut. i. 7, 8; 
xi. 24. The land is mine, saith the Lord — Lev. xxv. 23. 

THE NATION OR SUBJECTS OF THE KINGDOM. 

And God called Jacob's name Israel, and said unto him, 
nations, even a company of nations, shall be of thee, and 
kings shall come out of thy loins, and the land which I 
gave Abraham and Isaac, to thee will I give it, and to thy 
seed after thee (seed, singular) will I give the land — Gen. 
xxxv. 11,12. This '-'company of nations" is the nation 
of the Twelve Tribes to whom God said at Horeb, " Ye 
shall be unto me a holy nation;" therefore he styles them 
in the Scriptures, " his nation," saying, " Hear, then, and 
give ear to me, my nation." — Isa. li. 4. 

el Remember me, Lord," says the Psalmist, " that I 
may rejoice in the gladness of thy nation." — Ps. cvi. 5. 

CONSTITUTION OF THE KINGDOM. 

A nation requires religion, laws, and government for its 
well being. Israel being God's nation, he only could of 
right confer sovereignty upon it. He gave the tribes their 
religion, their civil institutions, and their governors, which 
he constituted by a covenant styled the Old Covenant, 
because he intended to supersede it by an amended cove- 
nant called the New. The Xew Covenant* grows out of 
promises made to Abraham concerning the everlasting 
possession of the land by the nation under the Christ. 
The things of this covenant are matters of faith and hope 
to Israel, and " the called " from Abraham, till the Christ 
shall reign over the Twelve Tribes in the land for the 
Olahm, when they will become matters of fact. The things 
of the Abrahamic covenant were peculiarly, and in a few 
years after him, exclusively the hope of the descendants 

* Called the Xew Covenant, "because, though made previous to the 
Mosaic, kept in abeyance in the letter of the Word, until the seed should 
come to whom, the promises were made. 



THE KINGDOM OF GOD. 23 

*of Jacob, among whom, when in Egypt, transgressions be- 
gan to prevail. They served the gods of Egypt, and did 
evil — Josh. xxiv. 14. Because of these transgressions the 
Mosaic law was added — Gal. iii. 19 — to " the hope of the 
covenant :? and sacrifice, which covenant was of no practical 
force in national affairs, because the mediatorial testator 
had not come and had not died — Heb. ix. 16-17. The Mosaic 
law or covenant was designed for the instruction of the 
nation in the things pertaining to its hope, as well as for 
the organization and regulation of its affairs as the king- 
dom of God. The law was their schoolmaster until the 
Christ, the promised Seed of the covenant came — Gal. iii. 
24; and contained within it "the form or representation 
of the knowledge, and of the truth " — Bom. ii. 20. When 
the time comes to place the nation of Israel under the 
new covenant of the kingdom, the representative things 
will have been removed, and " the knowledge and the 
truth : ' will alone remain. 

"COVENANT" DEFINED. 

A Covenant is a system of government indicative of 
God's chosen, selected, and determined plan or purpose, 
fixed by his absolute and sovereign will, and imposed on 
the people without the slightest consultation between them 
as to its expediency, fitness, or propriety. Jehovah is the 
testator, and the people or tribes of Israel are the legatees. 
Hence his covenants, testaments, or wills to the nation, 
require the death of the testator because they are of no 
force while he lives. But Jehovah is a deathless leing. 
He never died, nor can he die — 1 Tim. vi. 15. His cove- 
nants, therefore, are ordained in the hands of Mediators 
subject* to death — Gal. iii. 19. 

A mediator is Jehovah's substitute! who represents 
Him in all his dealings with his nation. 

Moses was the mediator of the Old Will, which was 
dedicated by sacrifice, consumed by fire from heaven, and 
only partially carried out for forty years in the wilderness, 

* Hence the necessity of the mortal nature of the Christ of God. 
t Orthodoxy Bays— man's substitute. Hence the divergence is as far as 
the east is from the vrest. 



24 THE KINGDOM OF GOD. 

but came into full force after his death, when Joshua gave 
the nation a rest, representative of a future Sabbatism for 
it in the same land under the Christ for 1000 years. 

Jesus is the Mediator of the New Will, which was con- 
firmed in the consuming of Abraham's sacrifices by fire — 
Gen. xv. 17; Gal. iii. 15-18. It cannot, therefore, be dis- 
annulled. For forty generations between Abraham and 
Jesus the Christ, this confirmed Will was of no force at 
all. But when Jesus, the Mediatorial testator of the Will 
died, it acquired force, and became partially effective to 
the impartation of the remission of sins, and a title to 
eternal life in the kingdom ; to all v;ho believed in the things 
covenanted or bequeathed, and in Jesus as the Christ, both 
Jews and Gentiles. It has not yet come into full force. 
It is destined, however, to become fully developed in all 
its efficiency, when Jesus shall come again and save the 
Twelve Tribes from their enemies, and from the power of 
all that hate them, and to perform the mercy promised to 
their fathers, even the holy covenant, the oath which God 
swore to their father Abraham, &c. — Luke i. 69-75. 

THE KINGDOM UNDER THE MOSAIC COVENANT. 

The Mosaic code was the Covenant of the kingdom of 
God for 1617 years, exclusive of the seventy years in 
Babylon. The Twelve Tribes received it under the Levit- 
ical priesthood — Heb. vii. 11 ; which was imperfect, and 
therefore destined to be changed at some future period. 
Hence this change would necessitate also a change of cov- 
enant. — Yerse 12. 

THE LEVITICAL PRIESTHOOD. 

This was constituted after the law of a carnal com- 
mandment. Aaron was called of God to be the first high 
priest of the nation, and the office was perpetuated in his 
family so long as the Mosaic Covenant should continue 
the constitution of the kingdom.- The office was held for 
life ; but the service of the ordinary priests only for a 
term of years. The Levitical priesthood was changeable,. 



THE KINGDOM OF GOD. 25 

beino- left of one to another. Hence it is said to be, with 
father, with mother, and with pedigree, having both be- 
ginning of days and end of life. 

THE SERVICE. 

The High Priest* was at the head of all religious affairs, 
and even of the general justice and judgment of the nation. 
He only had the privilege of entering the most holy 
apartment of the Temple once a year, on the day of 
solemn expiation, to make atonement for the sins of the 
whole nation. 

The priest of the house of Aaron served immediately 
at the altar — killed, skinned, and offered the sacrifices. 
They kept up a perpetual fire on the Altar of burnt sacri- 
fices, and in the lamps of the Golden light stand in the 
holy apartment of the Temple. They kneaded the loaves 
of shew-bread, baked them, offered them on the golden 
table, and changed them every Sabbath day. Every day, 
night and morning, a priest appointed by casting of lots 
at the beginning of a week, brought into the holy place a 
smoking Censer of incense, and set it on the golden altar, 
called " The Altar of Incense." 

A principal employment of the priests, next to attend- 
ing to the sacrifices and the Temple service, was the in- 
struction of the people and the deciding of controversies. 
—Matt, ii. 7. 

In time of war, their duty was to carry the ark of the 
covenant, to consult the Lord, to sound the holy trumpets, 
and to encourage the army. 

The priestsf who officiated at the altar and in the Holy, 
and Most Holy, were Aaron and his sons, or their descend- 
ants. The rest of the Levites were employed in the 
lower services in the Temple, by which they were distin- 
guished from the priests. They obeyed the Aaroniies in 

*The type of the Christ in his rail lenial glory, as the High Priest of His 
kingdom— as well as of Him now in the glory ol the Father, as the High 
Priest over His own house, to make intercession for the saints according 
to the will of God. 

t The type of the Christ and His brethren in resurrectional manifesta- 
tion in the' age to come, officiating in the holy place in their garrrents of 
glory and "beauty, or bodies of incorruption. 

3 



26 THE KINGDOM OF GOD. 

the ministration of the Temple, and sung and played on 
the instruments in the daily service. They studied the 
law, and were the ordinary judges of the country, subor- 
dinate to the priests. It was contrary to the law, and 
punishable with death, for the priests to officiate without 
washing their hands and their feet in the laver of brass 
between the altar and the Temple. These washings were 
imposed " till the time of emendation/' 

SACRIFICES. 

Sacrifices are properly victims whose blood has been 
poured out unto death. The Hebrews, strictly speaking, 
had but three kinds of sacrifices : 1. The burnt offering, 
or holocaust. 2. The sacrifice for sin. or sacrifice for ex- 
piation. 8. The pacific sacrifice, or sacrifice of thanks- 
giving. Besides these were several kinds of offerings of 
corn, of meal, of cakes, of wine, of fruits : and one manner 
of sacrificing which has no relation to any now mentioned, 
that is, the setting at liberty one of the two sparrows 
offered for the purification of leprous persons: also the 
scapegoat which was taken to a distant and steep place, 
whence it was thrown. These animals thus left to them- 
selves were esteemed victims of expiation, loaded with the 
sins of those who offered them. 

In the sacrifices that were offered annually there was a 
remembrance of the nation's sins every year. On this 
occasion the High Priest went into the Most Holy with 
blood, which he offered for himself, and for the errors of 
the people. This was transacted on the tenth day of the 
seventh month every year, which was the great day of na- 
tional atonement. The burnt offerings and sacrifice were 
for the nation and individuals, to make reconciliation, or 
atonement for them, yet the reconciliation was as imper- 
fect as the priesthood and the sacrifices: the former being 
changeable, and the latter inefficient to the taking away 
of sins. 

THE ROYAL HOUSE OF THE KINGDOM, 

T1 : kingdom belonged to Jehovah, "the blessed 

and onlj Pc at the King vs. and Lord of lords. 



THE KINGDOM OF GOD. 27 

who only hath deathlessness dwelling in the light which 
no man can approach unto, whom no man hath seen, or 
can see" — 1 Tim. vi. 15; though He is Israel's "eternal, 
incorruptible, and invisible King " — 1 Tim. i. 17: vet he 
had predetermined that his kingdom should be ruled by a 
visible representative of his majesty. He resolved, how- 
ever, that the occasion of developing his purpose of choos- 
ing a Vicegerent, should be a manifestation of their disaf- 
fection to himself. — 1 Sam. viii. 7. He provided for the 
exigency in the Mosaic law, saying to Israel, " When thou 
art come into possession of the land, and shalt say, I will 
set a king over me. like all the nations that are about me;'' 
thou shalt in any wise set him king over thee whom the 
Lord thy God shall choose — one from among thy brethren* 
shall thou set king over thee : thou may'st not set a 
stranger over thee who is not thy brother — Deut. xvii. 1-i. 
Hence the law contemplated the establishment of the 
kingly office, which was at some future period to be inher- 
ited by the seed of Abraham, who is to possess the gates 
of his enemies, and in whom all the nations of the earth 
are to be blessed — Gen. xxii. 17-18. Bat neither the 
Covenant confirmed to Abraham, nor the Covenant pro- 
mulgated through Moses defined the tribe and family 
whence the person should be manifested as the progenitor 
or father of the Seed; though it was understood in Israel 
from the prophecy of Jacob that He should come of the 
tribe of Judahf and that there should be " unto him the 
obedience of peoples.*' 

To determine, then, the things which were undefined in 
the Covenant with Abraham, and the superadded Cove- 
nant with Moses, Jehovah availed himself of the rejection 
of himself by the Nation, to choose for it a king from 
whom Shiloh should descend to rule the Tribes when 
established under the new Covenant of the kingdom. He 
gave them a king in his anger and took him away in his 

* Type of Jesus. Hence, of necessity, a mortal man. and of the seed of 
Abraham, according to the flesh Jesus was chosen of God, who raised 
Him up from the earth to sit on David's throne— the earth here "being 
typical of the low condition in -which He was horn, though of the royal 
house; and this again is typical of the saints who are of the lowly and 
despised, though of the royal house also, by induction into the name. 

-IThe Christ being of Judah. the saints by adoption are of the tribe of 
Judah and the house of David, because included in the name. 



Zb THE KINGDOM OF GOB. 

wrath : Saul — Hos. xiii. 11. He then chose a better 
man — David, the son of Jesse, of the tribe of Judah, 
He was born in the twenty-ninth year of Eli's Judgeship, 
and was eleven years and three months old at the capture 
of the Ark by the Philistines at the battle of Ebenezer. 
In the eighteen years and seven months which succeeded, he 
killed the lion and the bear* smote Goliah, was anointed^ Jeho- 
vali ! s Icing elect to rule his people Israel, and passed through' 
much tribulation, that he might inherit the kingdom if ap- 
proved. Saul was killed in battle, and David succeeded him, 
first as King of Judah, and two years afterwards as sole 
King of Israel. HeJ had long wars with the surrounding 
nations, which at length ended in their conquest and an 
enduring peace. In his career as a king, raised up to 
execute Jehovah's vengeance upon the heathen, he acquitted 
himself as a man " after God's own heart," and with all 
his faults, as one of whom the world was not worthy, 
because he honored God by devout and earnest faith in 
his " Word,'' which He has magnified above all his Name 
— Heb. xi. 32-38; Psa. cxxxviii. 2; Acts xiii. 22. 

David being approved as a suitable progenitor of the 
" seed," Jehovah made an everlasting covenant with him, 
which he confirmed by an oath. By this he established 
the sovereignty of his family over Israel forever. 

Henceforth the House of David was the Royal Souse of 
the Kingdom of God, and to rebel against David, or a 
descendant of his lawfully occupying his throne, was to 
rebel against Jehovah himself, to whom the throne and 
kingdom as certainly belonged as if he had no visible 
representative in Jerusalem. Hear what the Strength 
of Israel proclaims : — 

" I have made a covenant with my chosen ; I have 
sworn unto David, my servant, saying. Thy Seed (sing.) 
will I establish forever (ad olam, or for a hidden period), 
and build up thy throne for all generations. I have laid 

*David the type of the Christ at his appearing and kingdom. 

X David the type also of the Christ in hie humiliation, who was anointed 
as king, in the anointing of the Holy Spirit without measure, but not 
crowned. 

JDavid the type of the Christ manifested with his saints in the pouring 
out of the written judgments. Solomon, of the Christ in peace, after the 
execution of the written judgments. 



THE KINGDOM OF GOD. 29 

help upon one that is mighty; Siiave exalted one chosen 
out of the people. I have found David ray servant, with 
roy holy oil have I anointed him ; with whom my hand 
(power) shall be established, mine arm also shall strengthen 
him. In my Name* shall his horn be exalted. I will set 
his power (who bears Jehovah's name) also in the sea, and 
his right hand in the rivers. He shall cry unto Me thou 
art my Father, my God, and the Rock of my salvation. 
Also 1 will make him my Fibst-born,! higher than the 
kings of the earth. My mercy will I keep for him for 
evermore, and my covenant shall stand with him. His 
seed also (zaro, David's seed, sing.) will I make to endure 
for ever, and his throne as the days of heaven. S±j cov- 
enant will I not break, nor alter the thing that has gone 
out of my lips. Once have I sworn by my holiness that 
I will not lie unto David. His Seed shall endure for 
ever, and his throne as the sun before me. It shall be 
established as the moon, and as a faithful witness in 
heaven." — Psa. lxxxix. 

Hear again the word Jehovah sent to David by Xathan, 
concerning his Seed, who was to bear Jehovah's name : — 

" It shall come to pass when thy days be expired, that 
thou must go to be with thy fathers, that I will raise up 
thy seed after thee who shall be of thy sons, and I will 
establish his kingdom. He shall build me a temple and 
I will establish his throne for ever. I will be nis father 
and he shall be my sox. I will settle him in my house 
(temple), and in my kingdom for ever; and his throne 
shall be established for evermore. ?) — 1 Chron. xvii. 11-14. 

From this covenant it is clear as a sunbeam that David 
was to have a Seed who should be both son of David and 
Son of God ; that this Seed should be a king and heir to 
all David's prerogatives: that the throne and kingdom 
of Israel should be everlasting in David's family; that 
his Seed should be raised up from the dead to sit upon 
his throne ; that he should then build a temple, and that 
he should be settled in that temple for ever, i. e., be a 
priest there continually. 

*The Lord and Christ. 

t ;: My First h-jrn:' the Christ— the first fruits, by a Spirit-birth m the 
Godhead, and s: the kings"— the kind of first fruits, the redeemed from 
amongst men "by a Spirit-birth in the Christ-head. 
C 



30 THE KINGDOM OF GOD. 

Paul makes it absolutely certain that u the Seed after 
David of his sons,'' is theSLord Jesus, and not Solomon, 
by applying the saying in the covenant, u I will be his 
Father and he shall be my Son : ' — Heb. i. 5 — to the 
Christ. And that David himself so understood it, is 
obvious from innumerable passages in his writings. David 
believed the Son here spoken of was to be raised from the 
dead to sit upon it ; he was to be an immortal king, and 
an undying priest after the Order of Melchisedek. Peter 
declares this, for in reasoning upon what David wrote in 
the 16th Psalm, he said : " David being a prophet, and 
knowing that God had sworn with an oath to him, that 
of the fruit of his loins according to the flesh he would 
raise up the Chrtst to sit upon his throne ; he foreseeing 
this spake of the resurrection of the Christ, that his dead 
body was not left in the tomb, neither did his flesh see 
corruption. This Jesus hath God raised up " — Acts ii. 
30. Being raised from the dead, and therefore Son of 
God according to a holy spiritual nature, which he should 
possess in common with the angels, than whom was then 
no longer " lower," he saw him in possession of his domin- 
ion as Jehovah's king in Zion, with the nations for his 
inheritance, and the uttermost parts of the earth for his 
possession — Psa. ii. 6-8. He discerned also what would 
be his own character and that of his Government, for, 
says he concerning him, " Thy throne, God, is for ever 
and ever; the Sceptre of thy kingdom is a righteous 
sceptre; thou lovest righteousness and hatest iniquity; 
therefore God, even thy God, hath anointed thee with the oil 
of gladness (holy spirit) above thy fellows " — Psa. xlv. 6. 
And when thus sitting upon his throne in Zion, he beheld 
him with the eye of faith, as one who had subdued his 
enemies, and become the Royal High Priest of his king- 
dom. Speaking of his Son and Lord, he says, " Jehovah 
shall send the rod of thy strength from Zion " — " Ptule 
thou in the midst of thine enemies."* " Jehovah hath 
sworn and will not repent, thou art a priest for ever after 

*Hence the foolishness of poptilar theology. If the Christ's kingdom 
he, as they affirm, in heaven, he is ruling there in the midst of his enemies 
— and yet the place of the Blessed. Who can understand or receive ench 
evident contradictions ? 



THE KINGDOM OF GOD. 31 

the order of Melchisedek " — Psa. ex. Jehovah swore 
this when He swore to David, that he would settle him in 
his house and in his kingdom for ever. 

Thus, by " the Wohd of the Oath '■ was David's fam- 
ily constituted the Royal House of the kingdom, under 
both constitutions or covenants, old and new ; and the 
transfer of the priesthood declared from Aaron and his 
sons to David's Son for ever. Hence the carrying out of 
this purpose necessitated the future abolition of the Cov- 
enant of Sinai, and the introduction of a constitution 
better suited to the case. 

ROYAL CITY OF THE KINGDOM. 

Moses said to Israel — Deut. xii. 15-16 — " When ye go 
over Jordan, and dwell in the land which the Lord your 
God giveth you to inherit, and when He giveth you rest 
from all your enemies round about, so that ye shall dwell 
in safety, then there shall be a place which the Lord 
shall choose to cause his 2same to dwell there; thither shall 
ye bring all that I command you*" 

The time for making choice of this city arrived, when 
the Lord had given the kingdom to David, and rest from 
all his wars. David sought out the place, and Jehovah 
approved it. He " found it in the fields of the wood." 
He found it in a manner he did not expect. The Ark of 
the Covenant had been removed from Obed-edonrs house 
to the City of David on Mount Zion, while the Altar of 
burnt sacrifice continued at Gibeon. Now, David having 
been moved to number the people, who had sinned, 
70,000 of them fell by pestilence in the country parts in 
three days. At length an angel* of the Lord arrived at 
Jerusalem to destroy it, and as he was destroying, Jeho- 
vah said unto him, It is enough ; stay thy hands. At 
this crisis David discovered the angel standing near the 
threshing-floor of Oman or Araunah, the Jebusite, be- 
tween the earth and heaven, having a drawn sword in his 
hand, extended over Jerusalem. David having confessed 
his sin in numbering the people, and prayed that the plague 

* Angel Ministry in this course of things, "but not so in the world to 
come. Jesus and the saints shall rule and reign there. 



32 THE KINGDOM OF GOD. 

might be stayed, the angel commanded Gad, David's seer, 
to tell David to go up and set up an altar to Jehovah in 
the threshing-floor of Araunah, the Jebusite. When Da- 
vid saw the angel he would have gone to Gibeon, where 
the Mosaic Tabernacle was, to inquire of God before the 
altar there, but he was afraid because of the angel's sword 
which crossed the way. David must have been greatly • 
relieved therefore when Gad delivered the message to him 
in the name of Jehovah. Without delay he went into 
" the fields of the wood/' or district of the forest, where 
the threshing-floor was situate, and purchased it for six 
hundred shekels of gold by weight, and built there an al- 
tar to Jehovah. When it was finished he offered burnt 
and peace offerings upon it, and called upon the Name of 
the Lord, who answered him by fire consuming the sacri- 
fices, and in commanding the angel to sheath his sword. — 
1 Chron, xxi. 

Oman's threshing-floor was on Mount Moriah, where 
Abraham had offered up Isaac, and through the substitute 
provided, received him from the dead in a figure. This 
appears from the testimony. — 2 Chron. iii. 1. The Ark 
of the Covenant* — which is a New Testament name for Je- 
sus, the Royal Son of David — was placed in the City of 
David, on Mount Zion, where it remained forty TEARsf 
preceding the building of the Temple by Solomon. This 
long residence distinguished Zion as the place of the 
throne of the kingdom, as the building of the altar on 
Moriah designated it as the place of the Temple. Moriah 
and Zion are not to be confounded as one city. They are 
two distinct mountains, and the sides of two cities, though 
in after times they came to be surrounded by one and the 
same wall, and to be vernacularly styled Jerusalem. The 
Temple was in Jerusalem, and the Throne in Zion, the 
city of David's house. They are the subjects of distinct 
prophecies, though oftentimes associated together, and 
these prophecies relate to Zion, " the hill of God " (hor- 
Elohim, the lull of Gods) 7 % the royal city of David's king- 

*Type of the Christ. 

tT3 T pe of the period comprised in the latter-day settlement of Israel 
preceding the miiienial glor} r in its righteousness and peace. (3ee 2S" um- 
bers vii. 15.) 

JAbrafcamic Elohim. 



THE KINGDOM OF GOD. 33 

dom, " the hill which Elohim desireth to dwell in " — "yea 3 
in which Jehovah will dwell forever." — Psa. lxviii. 15-16. 
Of this city "glorious things are spoken," for u all God's 
springs are in her." — Psa. lxxxvii. 

God has dwelt in Zion in ages past. — Psa. lxxiv. 2. 
He dwelt there when the Ark rested there, for He dwelt 
between the outstretched wings of the Cheruhim, * representa- 
tively by the glory which they sustained. — Psa. lxxx. 1. 
And in speaking to Moses and the High Priests, caused 
His voice to be heard, as if proceeding from the lid of the 
Ark, called " the Mercy Seat," which was overshadowed 
by the glory. — Numb. vii. 89. The Ark, the Mercy 
Seat, and the Cherubim of Glory, were representative of 
the Christ; who is, therefore, termed "the Ark of God's 
strength," u the Ark of his Testament," " the Mercy Seat," 
and c; the Bearer of the Glory," in the Scriptures, Old and 
New. When He comes in " the glory of the Father," He 
will " build the Temple of Jehovah, and bear the glory, 
and sit and rule upon his throne, and be a priest upon his 
throne." — Zech. vi. 13. When this comes to pass Jeho- 
vah will dwell in Zion again, and shine forth through Je- 
sus there, as the Lion of the Cherubim of his glory, and 
in speaking to men will cause his voice to proceed from 
Him, as the blood-sprinkled seat of his mercy, divinely 
overshadowed with the brightness of His majesty. 

" When the Lord shall build up Zion He shall appear 
in his glory." He hath chosen it — He hath desired it for 
his habitation. This, saith he, is my rest forever ; here 
will I dwell, for I have desired it. I will bless abun- 
dantly her provision ; I will satisfy her poor with Iread. f 
I will also clothe her priests with salvation, J and her saints 
shall shout aloud for joy. There will I make the horn 
(power) of David to bud. I have ordained a light for 
mine anointed. His enemies will I clothe with shame, || 
but upon Himself shall his crown flourish." — Psa, cxxxii. 
" The Redeemer shall come to Zion and make thee glo- 
rious;" ? the nation and kingdom that will not serve thee 

*Type of the Christ in his exaltation, surrounded and manifested in 
His children or brethren. 
tBread — Bread of Life in the kingdom of the heavens. 
"Resurrection bodies of life.— Dan. xii. 
IKesurrection bodies of death.— Dan. xii. 



34 THE KINGDOM OF GOD. 

shall perish." " I will make thee, the PLACE of my 

feet, glorious. The sons of thine oppressors shall bow 
down at the soles of thy feet, and they shall call thee the 
City of Jehotah, Ziox the Holy of Israel. Whereas 
thou hast been forsaken and hated, so that no man went 
through thee, I will make thee an eternal excellency — a 
joy of many generations." — Isa. lx. 

This testimony is sufficient to prove that the Royal City 
of the Kingdom under the Old and New Covenants is 
Mount Zion, " the joy of the whole earth," when " Jeho- 
vah shall reign over Israel there from henceforth forever. 
■ — Mic. iv. 7. 

ARISTOCRACY OF THE KINGDOM. 

By the aristocracy is meant thePpjxcES of the State. In 
the commencement of Jehovah's kingdom these were Mo- 
ses, Aaron of the Tribe of Levi, and eleven others, one for 
each tribe. The sons of Aaron were also sacerdotal 
princes, to whom may be added the Levites of the houses 
of Kohath, Grershorn, and Merari. Besides these Moses 
selected the chief of the tribes, wise men and known, and 
made them captains over thousands, etc., to hear and 
judge causes, etc. These were they who possessed the 
kingdom, flesh and Wood, mortal and corruptible men; 
so that Jehovah's kingdom under its first constitution 
may be defined a divinely organized system of government 
in Israel, administered by sinful men under sentence of death. 

INTERREGNUM. 

This is a long period of time, extending from the 
destruction of the Boyal City and Temple by the Bomans, 
a. d. 74, to the return of Jesus to Mount Olivet, to fight 
against the nations under Grog, which shall then have 
assembled against Jerusalem to battle, and having defeated 
them with a terrible overthrow, to restore the kingdom 
again to Israel, and to become the king over the whole 
earth — Zech. xiv. 1-9 ; Ezek. xxxviii. xxxix. 

It is an Interregnum, because it is an interval of time 



THE KINGDOM OF GOD. 35 

between the kingdom in its past existence, under the Mo- 
saic Covenant, and its future existence under the Christian 
Covenant, called the New. During this interval of time 
the kingdom does not exist. u It shall be no more until 
He come whose right it is, and J will give it him'' — Ezek. 
xxi. 27. The Kingdom and Throne are in ruins, and the 
Royal City and Temple are trodden under foot of the 
Gentiles, even the worst of them. But saith the Lord, 
" I will return and build again the dwelling of David, 
(that is Zion, the city where he dwelt), as in the days oe 
old n — Amos ix. 11 ; Acts xv. 15. All things are now 
tending to this crisis. When the saints see the Russian 
power possessing itself of Jerusalem, " the City of the 
Great King," let them greatly rejoice, for the Interreg- 
num will be about to close in the deliverance of the Holy 
City, which shall become thenceforward u the throne of 
the Lord " — Jer. iii. 17. 

The Christian or Messiah's age, or economy, is the age 
to come. The Interregnum is a part of the times of the 
Gentiles, " the Court which is without the Temple of 
God, cast out away and unmeasured " — who " tread under 
foot the Holy City," or them who worship in the Temple 
— Rev. xi. 1-2. The Interregnum belongs to Anti-Christ; 
it is the time of the ascendancy of that Satanic power 
which is to prevail against the saints until the Ancient 
of Days shall come — Dan. vii. 21-22; Rev. xiii. 7. 

During forty years* preceding this interval, the Gospel 
or glad tidings to Judah and Jerusalem were proclaimed, 
announcing that David's Throne and Kingdom should be 
re-established under a new and better constitution than 
the Mosaic, and inviting all Jews to become the heirs with 

THE CHRIST OF THE GLORY, HONOR, INCORRUPTIBILITY, LIFE, 
PRIESTHOOD, POWER, AND MAJESTY OF THE KINGDOM, ON 

CONDITION of believing the things of the New Cove- 
nant,! recognizing Jesus as the " Seed n of the Covenants 
nade with Abraham and David, acknowledging his blood 
as the blood of the New Covenant, and of becoming the 
subjects of repentance and remission of sins through his 
name, by being united to it by baptism. 

*Forty years' proclamation to Judah, the type of that to Israel in the 
latter days. 

'The faith which had come to abolish the law of ordinances. 



36 THE KINGDOM OF GOD. 

This proclamation was made to procure rulers and 
priests for the kingdom, upon the principle of righteous- 
ness imputed on account of faith in the promises of God, 
contained in " the covenants of promise/' Those who 
embraced the proclamation became kiDgs elect and priests 
elect, although descended neither from Aaron nor David ; 
and received a title to the blessings of the Covenant, to be 
enjoved by them in a hiqlier sense than they will be pos- 
sessed by the TWELVE TRIBES, when it shall be 
delivered to them as the constitution of the kingdom 
restored again to Israel. The heirs now elected have 
now the remission of their past sins, and then possession 
of the Kingdom, with everlasting life ; whereas the tribes 
will then only attain to remission and great temporal 
blessings, and the hope of eternal life at the end of 1,000 
years. The elect are now sanctified by the blood of the 
Covenant ; they only need eternal life, and to be like the 
king and priest of their communion now at God's right 
hand, and they will be perfect and efficient for every duty 
they may have to perform when promoted to the honor, 
glory, and offices to be bestowed upon them when the 
kingdom is restored. 

But the " official necessities ' ? of the kingdom are 
greater than can be supplied by the faithful in Judah and 
Jerusalem. Jehovah requires more kings and priests for 
his Kingdom than he succeeded in obtaining from Israel 
by the preaching of the Apostles. It became necessary 
to turn to the Gentiles, and to invite them to enter his 
house or Kingdom upon the same terms as the Jews. 
This invitation commenced at the house of Cornelius, and 
has been sounding out ever since ; and it is now almost 
unheeded, probably because the number of the saints to 
be counted as the kind of first fruits is nearly completed. 
There is less faith in the gospel of the kingdom among 
the Gentiles now than there was among the Jews when 
they were " broken off because of unbelief." They have 
turned their back on Jehovah's goodness, and are about 
to fall. 

Judah's loss is our gain. By their loss and temporary 
rejection the Gentile kosmos that believe are reconciled, 



TEE KINGDOM OF GOD. 37 

and become heirs of the kingdom, the gospel of which 
Judah despised, because it was preached in the name of 
Jesus. But they will not continue always in unbelief, 
for blindness has only in part happened to Israel until 
the fullness* of the Gentiles be come in. And then all 
the tribes of Israel will be saved. For God will graft 
them into their own Olive again, and that too on the 
principle of faith in Jesus, which will be life from the 
dead to the world. The Interregnum will then close. 
The 144,000, the representative number of the saved, 
will then be complete, and nothing will be wanting but 
the setting up of the kingdom under the Abrahamic Cov- 
enant. 

THE KINGDOM UNDER THE ABRAHAMIC COVENANT. 

To accomplish this, Jesus the Christ, the " Eepairer " 
and " Restorer '■' must return to Jerusalem ; the land of 
Israel must be wrested from the Gentiles ; the Twelve 
Tribes must be settled in Jehovah's domain to be expelled 
no more ; and the kings and priests elected for the king- 
dom must be raised from the dead that they may enter 
upon the administration of its affairs. The kingdom can- 
not be re-established before the resurrection of the saints, f 
because from the nature of the priesthood and the ordi- 
nances connected with it, none can discharge the functions 
of it before God who are not constituted priests * : after the 
poicer of an endless life? as the Lord Jesus was before 
them. The kingdom under the Mosaic Covenant was 
inherited by Uesh and blood ; its kings and priests were 
all mortal men, men who died and saw corruption. It 
was u left to other people/' Aaron and his sons, and 
David, and Solomon, and all who possessed the honor, 
glory, and power of the kingdom, died, and left them to 
successors. The flesh profited them nothing. For though 
descended "from Israel according to the flesh, though cir- 

*An expression of prophetic time, testifying the certainty of the res- 
toration of the nation of Israel. 

tHence the resurrection and judgment are incidental to the setting np 
of God's kingdom — the means to an end — involving to the saints the rest 
that remaineth— the paradise of God. spoken of by Jesus to the thief on 
the cross. 



38 THE KINGDOM OF GOD. 

cumcised the eighth day, though priests and kings by 
hereditary descent, these advantages gave them no right 
to the eternal Priesthood and Royalty of the kingdom 
under the New Covenant which has been dedicated by the 
precious blood of its immortal High Priest and King. 
The Kingdom under this Covenant partakes of the nature 
of its King, whose blood* has purified its constitution. 
It is incorruption — a kingdom which can " never be destroyed" 
— " an everlasting dominion which shall not pass away." 
Hence the saying of the Apostle, " Flesh and blood can- 
not inherit the kingdom of God ; neither doth corruption 
inherit incorruption." It is a physical impossibility. 
Can mortal man possess an everlasting kingdom, the priesthood 
and royalty of which are not to be left to successors ? Now, 
the offices of the kingdom under the New Covenant are 
inheritable for not less than 1,000 years, and some of 
them forever, and they who are promoted to them at the 
" Regeneration," or Restoration, will possess them always, 
for the priesthood and royalty are unchangeable, are non- 
transferable — cannot be left to other people. 

This being the nature of things, the immortality of the 
heirs of the kingdom is necessitated. The kingdom cannot 
exist, the administration of its internal and foreign affairs 
cannot be carried on, its ecclesiastical and civil ordinances 
will continue a theory, an unaccomplished prediction, so 
long as the Christ sits at the right hand of God, and his 
"fellows," the " joint heirs" of His glory and power, 
and the co-partners of " His joy," are sleeping in the 
sides of the pit, the unconscious and undreaming tenants 
of the tomb. So long as they continue thus they cannot 
possess the kingdom. " Corruption cannot inherit incorrup- 
tion" and none but those alienated from the life of God 
through the ignorance that is in them would declare it. 

IMMORTALITY is life maiiifested through a corporeal 
incorruptibility, for all those and those only, who should by 
faith and practice be accounted worthy of an indestructible 
kingdom in the land of Israel that should not be left to succes- 
sors :— this is the DOCTRINE of the KINGDOM OF 
GOD. 

*The Christ's blood cleanses from all sin. and filthiness of flesh and 
spirit ; hence it gives life. 



THE KINGDOM OF GOD. 39 

THE NEW COVENANT OF THE KINGDOM. 

" Behold the days* come, saith the Lord, that I will 
sow the house of Israel and the house of Judah with the 
seed of man and with the seed of beast." The " house " 
here signifies their country, or the territory of the king- 
dom. " And it shall come to pass that, like as I have 
watched over them to pluck up, etc., so will I watch over 
them to build and to plant, saith the Lord.'' " If the 
ordinances of the sun, moon, and stars depart from me, 
saith the Lord, then the seed of Israel also shall cease 
from being a nationf before me for ever," etc. — Jer. xxxi. 

Under the Mosaic Covenant the Twelve Tribes were 
divided into two nations under two distinct kings, from 
the 4th of Eehoboam to the 6th of Hezekiah, being 256 
years. But when they shall cease to be cast off, and 
instead of being called " Loammi," shall become a nation 
before Jehovah," "they shall be no more two nations, 
neither shall they be divided into two kingdoms any more 
at all "; " for thus saith the Lord God, I will takej the 
children of Israel from among the nations whither they 
be gone, and gather them in on every side, and bring 
them into their own land, and I will make them one nation 
in the land upon the mountains of Israel, and one king 
shall he lung to them all ' : — Ezek. xxxvii. 21-22. 

When the two houses of Israel, or the twelve tribes, 
are brought into their own land again, the Law or Xew 
Covenant is delivered to them from Mount Zion by their 
Lord and King ; " for out of Zion is to go forth the law" 
by which their organization as a kingdom is to be accom- 
plished. Referring to this time, Jehovah saith, some 470 
years after David's decease, " My servant David || shall be 
their prince for ever, and I will make a covenant of peace 
with them, and it shall be an everlasting covenant with 
them, and I will place them and multiply them, and will 

*" The latter days" of Moses and the Prophets. 

IThis affirms the doctrine that "the earth shall never he moved," in 
opposition to the popular Christianity, which declares its dissolution in 
the judgment fires. 

~By means of the great proclamation and the execution of the written 
judgment upon the nations who hold them in captivity — the nations of the 
prophetic testimonies. 

David II., or " the "beloved One/' 



40 THE KINGDOM 0* GOD. 

set my temple in the midst of them for evermore. My 
dwelling also shall be with them; yea, I will be their God 
and they shall be my people; and the Is ATIQSS* shall bioic 
that I the Lord do sanctify ISKAEL when my temple 
shall be in the midst of them for evermore' — Ezek. xxxvii, 
25-8. From this testimony it will be seen — 

First. — That the Covenant is not yet made with Israel 
and Judah. 

Second. — That they are in the Loam mi state. 

Thirdly. — That they are not yet sanctified, because the 
Temple of Jehovah is not yet in the midst of 
them, and cannot be there until they are restored, 
and the Lord returns to build it. 

Israel and Judah cannot be sanctified until the temple 
be rebuilt, for in carrying out the mercy of the New Cov- 
enant, when " the Lord will forgive their iniquity, and 
will remember their sin no more;*' a bullock for a sin 
offering is to be prepared for the Prince, and for all the 
people of the land at the celebration of the Passover, 
when it is fulfilled in the kingdom of God. This appears 
from the testimony of Ezek. xlv., where it says that the 
Prince shall give a meat offering and a burnt offering and 
peace offerings to make reconciliation for the House of 
Israel, f and these must be offered upon the altar, purged 
and purified for the purpose, when the temple should have 
been reconciled, or expiated. The everlasting Covenant 
of peace with the Twelve Tribes, which Jehovah promi- 
ses to make, is termed a Xew Covenant in being an 
improvement upon the old — " Behold the days come, 
saith the Lord, that I will make a New Covenant with 
the House of Israel and with the House of Judah, not 
according to the Covenant that I made with their fathers 
in the day I took them by the hand to bring them out of 
the land of Egypt, which my covenant they break, etc., 
but this shall be the Covenant, etc. — Ezek. xxxvii. 21-22. 



*Hence mortal men will be on the earth when the Christ reigns in 
Zion, for nations imply distinct commnnities. The immortals are all one 
in the Anointed Jesus, as partakers with him of the Divine nature. 

tA national reconciliation. The individual Israelites of Abraharn ? s 
seed haye been previonslv reconciled, or manifested in glory as the One 
Body. 



TIIE KINGDOM OF GOD. 41 

The New Covenant* is to be made with the two Houses 
of Israel sometime subsequently to the destruction of Je- 
rusalem by the Chaldees, when the promise was made. It 
cannot have been made with them yet, for from the time 
it is made, their iniquity will be forgiven and forgotten, 
and they cannot be forgiven so long as they continue in 
unbelief. The grafting in of the Twelve Tribes is predi- 
cated on their not continuing in unbelief — Rom. xi. 23. 

The Mosaic Covenant was engraven on stones, but the 
New Covenant is to be inscribed on their hearts by the 
Spirit, for saith Jehovah, " I will put my spirit within 
you, and cause you to walk in my statutes, and ye shall 
keep my judgments, and do them, and ye shall dwell in 
the land that I gave to your fathers, and ye shall be my 
people, and I will be your God." — Ezek. xxxvi. 27. And, 
again, U I will hide my face no more from them, for I 
have poured out my spirit upon the House of Israel, saith 
the Lord n — Ezek. xxxix. 29. No sophistry can make 
this applicable to the past. 

By the New and everlasting Covenant of Peace the 
Twelve Tribes will be brought into legal possession of the 
land of their inheritance. Jerusalem will be safely 
inhabited: it will become the Lord's throne, and the 
nation will be constituted holy with an everlasting right- 
eousness in the Lord their King, for " in the Lord shall 
all the seed of Israel be justified, and shall glory " — Isa. 
xlv. 25. They will be justified in the Lord by faith in 
him, and because they believe in him they glory in him. 
But before they can be justified in him, they must be 
introduced into him ; the nation must put him on as " the 
Lord its righteousness.'' During the interregnum, an 
individual believer in Jesus and the things of the Cove- 
nant is introduced into Jesus as the Christ that he may 
be justified in the Lord by laptum into his Same ; so the 
believing nation will be baptised in the Red Sea into 
Jesus as it was before into Moses, when all its sins will be 
cast into the depths of the sea, and it will come to Zion 

*The Mosaic Covenant was done away by the work and righteousness 
of the Christ when he "became the end of the law for righteousness to 
every "believer, and thus He prepared the way for the institution of the 
New Covenant yet to be nationally ratified as a law of life. 
D 



42 THE KINGDOM OF GOD. 

to receive the law, or Covenant of Peace. In proof of 

tthis second passage of Israel through the Red Sea, see 
Psa. lxviii. 22 ; Isa. xi. 15, 16 ; Zech. x. 10-12 ; Mic. vii. 
19. Thus is the nation introduced into the Name of the 
Lord, in which " its new heart and new spirit/' and its 
faith in Jesus are granted to it for repentance and remis- 
sion of sins, and they are accepted. Henceforth they 
shall walk up and down " in nis name." They shall be 
settled after their old estate. " Their land that was des- 
olate shall become as the Garden of Eden, and the waste 
and desolate and ruined%cities fenced and inhabited." As 
for Jerusalem, it shall be called " a city of truth," and 
" its name from that day shall be Jehovah shammah — 
the Lord is there " — Ezek. xxxvi. 26; Acts v. 31 : Ezek. 
xlviii. 35. 

By faith in the promises, belief in Jesus, and baptism 
into him as its Lord, High Priest, and King, the nation 
is " saved from its enemies and from the hand of all that 
hate them/' 

Thus saved, it will have become great and powerful, 
" serving God without fear in holiness and righteousness 
before Him all the days of its life," or mortal career. Im- 
mortality is yet before it, for it is destined to exist and 
flourish for ever. Immortality and glory, honor and rank, 
in the Kingdom, are now accessible, and have been for 
ages past, to individuals of the nation ; but they judge 
themselves unworthy of it. When, therefore, the King- 
dom comes, they can rejoice only in common with the 
nation in its territorial, civil, spiritual^ and social blessed- 
ness. If they would live forever, they must wait with 
patience till death shall be abolished from the earth, and 
" every curse shall cease " at the end of the miilenium — 
Rev. xxi. 4 ; xxii. 3. Then all Israelites and Gentiles 
accounted worthy of exaltation to the higher or angelic 
nature will become immortal; and as one nation subject to 
Jesus and the Saints, will constitute an everlasting king- 
dom on the earth, when "all things shall be created new," 
and " the sea* shall be no more." 

*Or aggregation of nations in separate organizations, for each redeemed 
one will he equal to the angels, i. c, will be Deity in organic manifestation, 
an Israelite indeed, in whom there is no guile, and thus the Word shaU 



THE KINGDOM OF GOD. 43 

In the present interregnum, believers of the Gospel of 
the Kingdom, when justified in the Lord, and so made holy 
and saved from their past sins, are still required to offer 
sacrifices, or to do service to their Father who is in hea- 
ven; but if they were physically cleansed from the evil 
principle which brings them into death and corruption, 
such religious service would be unnecessary. After their 
resurrection, they will be free from this evil ; neverthe- 
less they will perform religious service ; but it will be for 
nations and individuals subject to this evil, and not for 
themselves. 

Now the same analogy obtains in regard to the Twelve 
Tribes of Israel. Although justified in the Lord, and 
constituted a holy nation, they are still a nation of gene- 
rations subject to mortality, because of the evil in their 
flesh, which nothing but the creative energy of omnipo- 
tence can eradicate. So long, therefore, as the nation is 
perpetuated by a succession of generations, there must be 
a national religious service connected with the memorials 
of death, and performed for them by a priesthood, such 
as the blood of the Covenant of their sanctification 
demands. When death shall be destroyed, generations 
shall cease to be born and pass away, and the life of the 
nation will be sustained by a generation that shall consist 
of individuals who shall have all become immortal or 
11 equal to the angels." The nation will then be free from 
the death principle. It will be intellectually, morally, 
and physically perfect. Its sin, as well as the sin of the 
world, will be thoroughly removed ; there will, therefore, 
be no ground for a service in which gifts and sacrifices are 
offered for the errino; or ignorant. The " law of sin and 
death " being extirpated from the nature of man, he will 
not err, or be the sport of ignorance. " God will he all in 
all /' as he now is in the Christ, so that His will will be 
as loyally and acceptably performed as though he were to 
execute it himself.* No service, therefore, will be needed 

"be fulfilled, vrhich says, '" Though I make a full end of all nations .yet will I 
not make a full end of thee [Israel]. "' 

*As the Spirit moves they move : the electric chain of the' Divine Ma- 
ture vibrates from the Supreme Source of their being into the innermost 
recesses of the heart, and causes each one to say, " Speak, Lord, for thy 
servant heareth.'' 



44 THE KINGDOM OF GOD. 

to remind men of the impurity and mortality of their 
nature, and that their aeceptedness is predicated on the 
perfect obedience of another, even unto death, whom God 
hath set forth as a propitiatory through faith in His blood. 
But until this consummation be attained, a service will 
be necessary, u memorializing " these very things. And 
this necessity urges us on to the brief consideration of the 

PRIESTHOOD OF THE KINGDOM. 

This is an order of men in the State who shall have 
become priests " after the power of an endless life," hav- 
ing been during the interregnum washed* in baptism, 
sanctified by the anointing Spirit, and consecrated by the 
blood of the Covenant. These are " priests to God " who 
saith the Lord, " shall enter into my temple, and they 
shall come near to my table to minister unto me, and they 
shall keep my charge " — Ezek. xliv. 16. 

They are then the priests of Zion clothed with right- 
eousness and salvation — Psa. cxxxii. 9, 16. 

" The meek whom the Lord hath beautified " — Psalm 
cxlix. 4. 

They are representatively styled " the Sons of Zadoc," 
and are kings also, as well as priests, and therefore priests 
after the order of Melchisedec. The priesthood of the 
kingdom is consequently a Eoyal Priesthood, and as it is 
" for ever," its officials are immortal, and " equal to the 
angels." They are perfect as their Father who is in 
heaven, having no evil in their flesh, nor impurity of 
character. 

The Royal priesthood is an order under one Chief, 
who is called High Priest. He is the elder brother of 
the Order, all the rest being " his brethren." He was 
once like them in the days of his flesh of sin, " a little 
lower than the angels;" but being also made " after the 
power of an endless life," he enjoys the spiritual, angelic, 
or higher nature, and sits as High Priest for ever on his 
Father David's Throne, and bears the glory. The Sons 
of Zadoc, or Jesus and his brethren, are constituted 

"^According to the Aaronic types of consecration, for the service to 
God in the Holy and Most Holy place of the Temple. 



THE KINGDOM OF GOD. 45 

priests for ever by the word of the oath, so that the Royal 
priesthood of the kingdom is without predecessor or suc- 
cessor. Its officials do not derive their inheritance from 
Aaron and his Sons, nor from the Old Covenant of the 
kingdom. They inherit under the New, which gives them 
all the privileges and honors they possess. The word of 
the Oath made their Chief, though a son of Judah and 
of David, High Priest* contrary to the Mosaic Law 
which created Aaron ; it makes them priests also of the 
same Order by constitution, when in the interregnum they 
were made " the righteousness of God in him/' Being 
in him, they are complete in him, and "joint heirs " with 
him of all his titles and honors, and real and personal 
estate. 

Contemporary with this Order of priests, there will be 
in the kingdom a class of priests not royal, nor having the 
power of an endless life. This inferior class is Levitical^ 
mortal, and corruptible, degraded from their former rank 
under the Old constitution to an inferior station in the 
New, to minister before the people instead of before the 
Lord as in the days of old. The reason of this degrada- 
tion is the misconduct of their Order under the Mosaic 
Covenant, When the people turned to the worship of 
Idols, the Aaronic Levites became their ministers, instead 
of vindicating the honor and institutions of Jehovah : 
therefore, says he, " they shall bear their iniquity/' they 
shall not come near to me to do the Office of a priest unto 
me, nor come near to any of my holy things in my most 
holy place ' — Ezek. xliv. 10-13. 

These Levitical priests under the old Covenant offici- 
ated at the Altar, entered the Holy Place, and burned 
incense, and ate the shew-bread at the Lord's Table, and 
their Chief also passed into the Most Holy with the blood 
of the Atonement. This was coming near to Jehovah, 
and ministering unto Him. But their Order had caused 

*In the Christ are, neverthe'ess, concentered the lines of Aaronic as 
well as Davidic descent, to prevent the possibility of any Jew attempting 
to claim by such descent his title to this priesthood or the royalty under 
the Mosaic Covenant, still held in reverence by the Nation. 

tThe vision of the Prophet Ezekiel must, therefore, refer to a Temple 
yet to be erected and a service yet to be instituted, for the Levites hava 
never yet suffered this degradation. 



46 THE KINGDOM OF GOD. 

the people to serve idols, and bad officiated as idol priests. 
They had done this while the kingdom existed under the 
Mosaic code, and the punishment of the offence is decreed 
to fall upon the Order under the New or ame.nded consti- 
tution. They may not approach the altar to offer the fat 
and the blood of the sacrifices, nor enter into the Holy 
and Most Holy to stand before the Lord. There is a 
vacancy here. The High priesthood is vacated, and the 
Altar and Holy places are devoid of ministers. There 
are the Nations, and the Twelve Tribes, and the minister- 
ing Levites, who minister to the worshippers, but cannot 
approach to the Lord. There is a space to be occupied 
by an Order that may appear before the Lord, burn the 
fat, and sprinkle the blood upon the Altar, and enter the 
Holies, and minister for the world as priests to God, and 
not to the people. The chain is complete when the order 
of the Sons of Zadok is introduced between the people's 
priests and Jehovah. Counting the links from the remo- 
test, there is — 1st, the nations ; 2nd, Israel ; 3rd, the 
Leviticals ; 4th, the Sons of Zadok ; 5th, the High priest 
or Prince of Israel ; and 6th, Jehovah. This is the 
chain that connects the ends of the earth to the throne of 
the eternal, when the kingdom shall exist in the age to 

COME. 

It is evident that the Soxs or Zadok* are resurrected 
men. Ezekiel is testifying to things which had not existed 
previous to his day, could not exist contemporarily with 
hinij and have not existed since. They are at variance 
with the Mosaic Law, and could not exist so long as it 
continued in force. But they are things foretold while 
the Temple was in smoking ruins, and affirmed of God as 
certain to come to pass. The reason given why the Sons 
of Zadoc shall burn the fat and sprinkle the blood on the 
altar, and appear before Jehovah in the Holy place is, 
because " they keep the charge of his sanctuary, when the 
children of Israel went astray from him."' 

But these faithful men have been dead for ages. They 
must therefore rise from the dead and receive eternal 
life to perform the service to which they are appointed. 

*Etjmological meaning of Zadoc— the Just One. 



TIIE KINGDOM OF GOD. 47 

THE TEMPLE. 

In the Covenant made with David, Jehovah declared 
that he would raise up one of his sons, who should be also 
Son of God, and that he should build a temple for his 
name. When the foundations only of a temple existed 
in Jerusalem, Jehovah sent Zechariah to Joshua, the son 
of Josedeck, the High Priest, to say to him, that " the 
man whose name is the branch," which he had said should 
grow up unto David, " should build the Temple of the 
Lord." " Even he shall build the Temple of the Lord,'' 
and that the sons of strangers from afar should come and 
assist in its erection ; when the glory of Lebanon, the fir 
tree and the pine tree and the box together should be 
brought to beautify the place of the temple — Zech. vi. 
12-15; Isa. lx. 10-13. When the flocks of Kedar and 
the rams of Nebaioth, should also come up with accept- 
ance on its altar, and the temple itself should be glorified 
with His glory ; when this should come to pass, Zechariah 
likewise testified that " the branch" should bear the glory 
and should sit and rule upon his throne, and be a priest 
upon his throne." Zerubbabel, the governor of Judah 
under the Persians, was at that time rebuilding the Tem- 
ple, and finished it in the Gth year of Darius. But Ze- 
rubbabel, though a type of Messiah, who was then, so 
to speak, in his loins, was not named " The Branch," nor 
did he ever sit and rule upon a throne as king or priest ; 
therefore, the temple he finished was not the temple referred 
to. The temple built by Zerubbabel was finally destroyed 
by the Romans, since when no temple has existed in Je- 
rusalem. The Lord Jesus is admitted on all hands to be 
" the man whose name is the Branch," but as yet he has 
built no temple to the Lord. It is true the Christ's mys- 
tical body, the Church, is styled a holy temple in the 
Lord, for a habitation of God through the Spirit. He 
also called his natural body " the temple " which he would 
rebuild in three days, and in the Revelations it is said 
that " the Lord God Almighty and the Lamb are the tem- 
ple of the New Jerusalem." But this is not the temple 
described in the 40th. 41st, and 42nd chapters of Ezekiel. 



48 THE KINGDOM OF GOD. 

The building is architectural there, for its courts and 
internal compartments, with its furniture and ordinances, 
are different from the tabernacle and temple built by Sol- 
omon and Zerubbabel. It is a structure, * then, hereafter 
to be erected in Jerusalem restored, not in Jerusalem the 
New,\ and the builder of it is the Lord, for He saith, " I 
will set my temple in the midst of Israel for evermore." 
He will set it there by " the Branch" whom He hath 
appointed to build it. 

Solomon, Zerubbabel, and " the Branch," are the 
great temple builders of the kingdom. The " third ■' 
temple which Jesus shall erect on Moriah will be more 
magnificent than any building that has yet adorned " the 
City of the Great King." It will be renowned through- 
out all the earth, and will be frequented as " the House of 
prayer% for all nations," who shall " flow into it." And 
many people shall go and say, " Come ye, and let us go 
up to the mountain of Jehovah, to the Temple of the 
God of Jacob, and He will teach us of His ways and we 
will walk in His paths, for out of Zion shall go forth the 
law, and the word of the Lord from Jerusalem." — Isa. ii. 
3. " Because of his temple in Jerusalem, shall kings 
bring presents unto God." — Psa. Ixviii. 29. Six|j things 
are abolished from the future temple which were indis- 
pensable to those under the- Law. These are the Lavcr, 
the Branching Light Bearer, the Ark of the Covenant, 
the Cherubim, the Veil, and the golden Altar of Incense. 
These are all unnecessary to a service performed by Jesus 
and his brethren, the sons of ZadoJc. Having been washed 
in Baptism before their resurrection, they have no use for 
the Laver like the sons of Aaron under the law. The 
Light Bearer of seven^F branches is superseded by their own 
anointing. They shine like the sun by the spirit glory 
with which they are invested. They are the many light- 

*This is a most important distinctioD. 

tThe New Jerusalem is the Body of the Christ in its perfection. [See 
Hebrews xii.] 

JOan these predictions have had an accomplishment, or le spiritual- 
ized away into heaven as existing invisible realities, as the theology of the 
Churches of Christendom assumes. 

LTypes and shadows of the law fulfilled in the antitype-the Christ 
and His brethren. 

^Seven : the symbol of perfection. 



THE KINGDOM OF GOD. 49 

bearing branches of the Holy Places, which need no 
artificial illumination in their presence. The Melchise- 
dek High Priest is himself the Ark of the New Covenant, 
and with his brethren, the Cherubim of glory. He is the 
Mercy Seat, sprinkled with the blood of the New Cove- 
nant, which is his own. The law, the manna, and the 
almond rod is he ; the way, the truth, the bread of 
heaven, the resurrection, and the life. What need has the 
most Holy Place of a temple of the Mosaic Ark and its 
contents, with winged Cherubim, in the presence of a per- 
sonage so august as He, the very substance of those shad- 
owy things. 

The Veil was rent* when his body was broken on the 
tree. The future temple is neither historical nor typical. 
It foreshadows no details ; but by the building and the 
" separate place," both west of the Most Holy place, indi- 
cates that there is a state beyond the 1,000 years into 
which they shall be received who may be accounted wor- 
thy of eternal life, when sin, and death, and every curse 
shall be abolished from the earth. Being no monument 
of the past, the rent Veil repaired is seen only in the scarred 
substance of the Prince of Israel, which it prefigured. 
He being the antitype of the Veil, the type is excluded 
from the future temple, which will be illustrated by the 
presence of His glorious body, which can be rent no more. 
" In every place, from the rising to the setting sun, incense 
shall be offered to the name of the Lord, even a pure 
offering." — Mai. i. 11. 

The burning of incense, therefore, will not be restricted 
to the temple as in the days of old. Prayer is the voice 
of supplication seeking assistance in times of need. It 
ascends as incense before the Lord, burned by the neces- 
sitous ; prayer will be made for Israel's kings continually, 
and will ascend as incense in every place. 

But the Christ and his saints will not be necessitous ; 
they will have no wants unsup plied, for they will possess 
all things. Praise, not prayer, will ascend from the Holy 

♦Symbolic of the introduction of another priesthood made after the 
power of an endless life, the Mosaic system of means had then fulfilled 
its result, to briiag to the Christ the elect of G-od. 

5 



50 THE KINGDOM OF GOD. 

place, therefore there will be no golden altar there on 
which to burn incense before the Lord. 

THE SERVICE, 

to be performed within its courts and walls are by the 
u priests,* to God " and to the people, the immortal men, 
sons of Zadok, and the mortal men, sons of Aaron. So 
long as sin and death are in the world, the Melchisedec 
service of the Messiah-erected temple will continue ; and 
the sons of Zadok, the prince, or Just One, members of 
his immortal flesh and bones, will also with him be sacer- 
dotally regarded as identified with the sins and trespasses 
of the people. Therefore it is that the priesthood under 
the New Covenant of the kingdom is not purely immortal 
but of a mixed character. A priesthood composed entirely 
of resurrection men of angelic or spiritual nature, in 
whose flesh there was no sin or evil principle, would not 
be in harmony with the institution, and therefore unfit to 
perform a service for the purification of the erring and 
ignorant ; for priesthood must be sympathetically related 
to the ignorant who worship through it, having infirmity 
in itself, that it may offer for itself, as well as for the 
people. The infirmity of the New Covenant priesthood 
of the Kingdom resides not in Zadok and his sons, but 
in the priests, the Levites, who minister to the people 
and perform the humbler duties of the Order. Neverthe- 
less, the Just One and his sons are represented in the ser- 
vice as offering their burnt offerings and peace offerings ; 
not for themselves, but only in their priestly capacity, as 
part of a priesthood of mixed character, which partakes 
of the Christ's mortal flesh as well as his immortal nature, 
in reckoning the mortal descendants of Levi and Aaron 
among its constituents. 

The Kingdom and priesthood under the Mosaic Law 
was of an unmixed character, the members of its civil and 
its ecclesiastical orders being all of them subject to death. 
Not so, however, with the kingdom and its orders in the 
age to come. Its subjects and inheritors are an inter- 

*The necessity of a priesthood shows the continuance of the sin nature 
in man and the existence of death during the millenial reign. 



THE KINGDOM OF GOD. 51 

mingling of flesh and spirit, until the Kingdom shall be 
surrendered to the father at the end, when the people and 
all their superiors worthy of exaltation shall be all spirits 
or incorruptible men ; and priesthood and priestly service, 
but not the ROYALTY, will be done away. 

Israel and the nations subjected to them, will bring of 
the flocks and herds of Kedar, and of the rams of Nebai- 
oth, and present them for sin offerings and burnt offerings, 
and thank offerings, at the north gate of the inner court 
of the temple, and present them to the Levites of Aaron's 
seed. These, who are not permitted to approach the altar, 
nor to minister before the Lord in the Temple, will have 
the charge at the gates of the house " for all the service 
thereof and for all that shall be done therein.'' They 
will, therefore, take charge of the people's gifts, and " they 
shall slay the burnt offering and the sacrifice for the peo- 
ple, and they shall stand before them to minister unto 
them, etc. — See Zech. xiv. 21. 

While the Levites are slaying the sacrifices and pass- 
ing to and fro in the Inner Court, they are to wear linen 
garments,* that perspiration may not be produced ; but 
they are not to go forth into the outer court with these, 
"but to put them off and lay them in the holy chambers, 
putting on other garments; and the reason given is " that 
they shall not sanctify the people in their garments/' 

It will he their duty, after washing the sacrifices, f to 
transfer the fat and blood to the Sons of Zadok, who, on 
the eighth day, which is our first day of the week, and 
the Sabbath of the age to come, instead of the seventh, as 
under Moses' law, shall burn the fat upon the altar, and 
sprinkle the blood upon it. This is the duty of Zadok's 
seed. They are privileged to approach the altar, and to 
enter into the temple, and stand before the Lord ; but not 
the Levites, the people's priests. They are ministers 
of death to the sacrifices before the people ; but the sons of 

♦Verses 15, 16 of Ezekiel xliv. apply to the resurrected Saints alone, 
and are independently paragraphed. The 17th verse must be read to fol- 
low the 14th verse, as applicable to the Levitical priesthood. 

tThe Mosaic ritual, in its amended constitution ,will be the national and 
imperial worship of the age to come, to manifest the righteousness of G-od 
in ages past to the escaped of the nations, that his gifts and calling are 
-without repentance. 






52 THE KINGDOM OF GOD. 

Zadok, ever-living ministers, salvation-clothed, before the 
Lord. The former slay the unblemished yearling Lamb 
for the daily morning offering by fire, the voluntary offer- 
ings of the Prince, and the things devoted of the people, 
while the latter cause their rich odor to ascend in clouds 
from Hah ariail hahariail, the altar or lion of the moun- 
tain of God. The service of the temple will be daily, 
weekly, annual — see Ezekiel. Before the temple is opened 
for public service, the altar* has to be " purged and puri- 
fied," the house reconciled, and the GLORY of the God 
of Israel to make His august entry by the eastern gate. 
The cleansing of the altar and reconciling the house, which 
are synchronous, commences on the 1st day of Abib 
(sometimes called Nisan, the first month of the Jewish 
ecclesiastical year, and answering to part of March and 
April.) and continues for seven days. This is a grand and 
important national event, for it is nothing less than recon- 
ciling the House of Israel itself, as appears from these 
words : " And the priest shall take the blood of the sin- 
offering, and put it upon the posts of the house, and upon 
the four corners of the settle of the altar, and upon the 
posts of the gate of the Inner Court, And so thou 
shalt do the seventh day of the month for every one that err- 
eth ; and for him that is simple, so shall ye reconcile the 
house" This event will complete the reconciliation of the 
House of Israel in form as well as in principle. The 
reconciling of the temple, altar, and inner court will be 
the formal memorial celebration of the reconciling of 
the tribes of Israel, when, having believed in Jesus, and 
been baptized unto him, Jehovah shall have cast all their 
sins into the depths of the sea — Psalm lxviii. 22 ; Micah 
vii. 19 ; Zech. x. 10. 

Then will JESUS, who is the glory of god, attended 
by the 144,000f redeemed from among men, as the first 
fruits to God and himself, with a voice like the noise of 
many waters, and as the sound of a great thunder, ascend 

*After the type of the Mosaic Tahernacle and Temple. At their ded- 
ication the glory of the Lord filled their precincts, and Bhined out from 
"between the cheruhirns. 

tA certain for an uncertain numher, "but indicative of the perfection 
and fullness of the Name. 



TIIE KINGDOM OF GOD. 53 

into the hill of the Lord, escorted thus into the holy 
place. They will sing the new song before the throne — 
even the song of Moses and the Lamb. By the eye of 
faith we see them approaching " the temple by the way 
of the gate, whose prospect is towards the East,'' Mount- 
Olivet long since in sunder cleft, and all the region round 
shining with the glory ; we hear them exclaim, with loud 
hosannas, u Blessed be He that comes in the name of the 
Lord " — " Blessed be the kingdom of our Father David 
that cometh in the name of JEHOVAH ! Hosanna in 
the highest !" We behold the glorious multitude demand 
admission for M the mighty God " — the Conqueror of the 
world — within the walls of the City wherein he intends 
to dwell, " in the midst of the children of Israel forever. " 
" Lift up your heads, ye gates," say they ; " and be ye 
lift up, ye everlasting doors ; and the king of Glory shall 
come in l n Ah ! now how still the crowd ! How hushed 
is every voice ! " Who is this King of Glory ?" is the 
only sound echoing from Salem's walls that vibrates on 
the ear. The answer to this bursts forth as the roar of 
many waters, proclaiming him to be " The Lord, strong 
and mighty — the Lord, mighty in battle !" and followed 
by a renewal of the demand for admission, saying, " Lift 
up your heads, ye gates ; even lift them up, ye ever- 
lasting doors; and the King of Glory shall come in." 
Who is this King of Glory, do ye ask ? Jesus, the Lord 
of Armies. He is the King of Glory. 

The dedication of the house, the reconciliation of Israel 
and the return of the glory of God to the Temple for the 
first time since its departure in the reign of Zedekiah 
being accomplished, the next thing is the celebration of 
the fulfillment of. the Passover, nationally, in the kingdom 
of God. The reader will remember what the High Priest 
in the days of his flesh said to his brethren upon this sub- 
ject : a I will not any more eat of this Passover/' said he, 
"until it be fulfilled in the kingdom of God." 

By the time the Temple is opened as the House of 
prayer for all nations, it will have been fulfilled in their 
worse than Egyptian overthrow,* and in the deliverance 

*By the execution of the written judgments "by the Lord Jesus and 
the Saints, after their resurrection and glorification. 
E 



54 THE KINGDOM OF GOD. 

and restoration of the tribes of Israel. The kingdom 
being restored to them, the Passover is revived, and the 
Lord Jesus " eats and drinks at his table in his kingdom" 
— Luke xxii. 29-30 — with Abraham, Isaac, Jacob, all the 
prophets and the apostles, etc., according to the ordinance 
contained in Ezek. xlv. 21-24. " In the first month, etc., 
ye shall have the Passover, a feast of seven days ; unleav- 
ened bread shall be eaten. And upon that day shall the 
Prince prepare for himself and all the people of the land, 
a bullock, for a sin-offering.''* 

The feast of Pentecost, fifty days after the passover, is 
NOT celebrated in the temple service of the kingdom. 
It was primarily fulfilled in the events of the fiftieth day 
after the Crucifixion, and will be secondarily or nationally 
in the latterf rain of the Spirit on Israel when restored 
previously to the building of the Temple by " the man 
whose name is The Branch." The two wave loaves of 
that feast, made of fine flour, represented " the First Fruits 
unto the Lord." The Sons of Zadok being the substance 
of that representation, as Jesus himself was of the wave 
sheaf, waved before the Lord by the Aaronic priest on his 
resurrection day, the shadow will not be reproduced here- 
after in the service ; Christ and his brethren the first fruits 
being there in person, the representation would cease to be 
in place. 

Neither will there be " a memorial of blowing of trum- 
pets " on the 1st day of the 7th month, as under the Mo- 
saic law. The thing represented by the " memorial " will 
have been altogether accomplished before the dedication 
of the Temple to be built by Jesus. It began to be ful- 
filled by the proclamation of the G-ospel of the kingdom 
by Apostles; and will be wholly completed when the 
" everlasting gospel " shall be preached by the " angelj 
flying through the midst of heaven." — Rev. xiv. 6, 7. 
There can be no type when the thing typified has come to 
pass in full. It has then answered its purpose and is 
abolished. 

*A memorial of Himself a3 the sin-bearer of the world. 
iThe former rain was the pentecostal and individual. 
tThe Spirit messengers to the people of the earth, in their mission as 
kings and priests for God. 



THE KINGDOM OF GOD. 55 

The Day of Atonement on the 10th of the 7th month 
forms no part of the amended service for the same reason. 
It was a type, and will be secondarily or nationally, and, 
therefore, entirely fulfilled in the reconciliation of the 
House of Israel. The Mosaic atonement primarily pre- 
figured the reconciliation of those who, believing the 
" word of reconciliation " ministered by the Apostles, 
should have their sins and iniquities borne away by Jesus 
when resurrected, as represented by the bearing away of 
the sins of Israel by the scapegoat. The iniquity of all 
believers was laid upon him when crucified — Rom. viii. 3. 
He was then " the goat for the Lord/' but when raised 
from the dead, he became " the scapegoat presented alive 
before the Lord to make an atonement/' Being raised, 
his relations were changed. He then became the High 
Priest, destined to enter alone into the " Most Holy " to 
make an atonement " for his own household n with his own 
blood. He is there now ; and will remain there, until all 
who shall constitute " his house" shall have come in and 
been reconciled. Till then, no man can be where he is — 
John xiii. 33. When he shall have finished making 
atonement for his household, " He will come out," and 
11 make an atonement for all the congregation of Israel." 
" His house are we, if we hold fast the confidence, and 
the rejoicing of the hope firm unto the end" — Heb. iii. 8. 
The household of the Lord Jesus appears in the Temple 
of the Kingdom, " holy, and unblamable, and unreprove- 
able," as the Sons of Zadok performing service before the 
Lord as his priests. 

But when the household of the Lord Jesus shall all 
be reconciled, their judgment or acceptance still remains 
to be pronounced, and the secondary reconciliation for the 
nation of Israel effected. These particulars* of the Mo- 
saic typical atonement are yet unaccomplished. Some of 
us who believe the Grospel of the Kingdom are looking for 
him. We are anxiously waiting for him to come out of 
the Most Holy Place that we may be clothed with salva- 
tion, and enter the kingdom with him. "After death, the 

*The hidden wisdom of the types and shadows of the Sinaitic law 
mnst he searched out to find their antitypical relation to the Christ and 
His brethren— the Just One (Zadok) and his sons. 



56 THE KINGDOM OF GOD. 

judgment." Judgment on the Members* of the King's 
household and judgment on the Nations. Will the dead 
in the Christ — will we the living in Him — be accepted, or 
shall we not ? That remains to be seen. Who but God's 
High Priest can tell, for he only knows whose Names are 
written in the Book of Life. 

Until He come out of the Most Holy, the consumma- 
tion of the reconciliation of the faithful dead, the living 
believers, and the Twelve Tribes will be in abeyance. But 
when he appears in His Kingdom, the first will rise, the 
next be changed, and reconciliation made for the whole 
House of Israel, as above described in the purging and 
purifying the Altar, and the reconciling of the house, in 
the first seven days of the 1st month. When this is 
accomplished, the Mosaic representative atonement will 
be lost in the substance. THERE WILL BE NO 
MORE REMEMBRANCE OF SINS ONCE A 
YEAR — Heb. ix. 28. Therefore the atonement of the 
10th day of the 7th month forms no part of the annual 
service of the Temple in the age to come. 

The Mosaic feast of tabernacles was " the greatest of 
the Feasts." It was celebrated during seven days, begin- 
ning on the 15th of the 7th month of the ecclesiasti- 
cal year, which is the first of the civil year, which in its 
Antitype is " the acceptable year of the Lord." This 
year of civil or national acceptance, under the New 
Covenant, begins with the 1st day of the month, when 
the temple, altar, inner court, and nation, are reconciled 
by Messiah, the Prince. 

This year of civil or national acceptance being under 
the New Covenant, the Feast of Tabernacles represents, 
like the tl Mosaic Feasts," the knowledge and the truth first 
in relation to Christ's household, and secondly, in relation 
to his nation, the Twelve Tribes. The members of his 
household are ''strangers before the Lord and sojourners; 
their days on earth are as a shadow, and there is none 

*G-al. vi. 8. He that soweth to the flesh shall of the flesh reap corrup- 
tion ; he that soweth to the Spirit shall of the Spirit reap life everlasting. 
Therefore, we must rise in our flesh and blood bodies out of the grave for 
judgment first, and then for recompense, according to works in the truth. 
So Peter ii., in allusion to this Day of Judgment, says of the cursed chil- 
dren, " They shall utterly perish in their own corruption.-' And Jude 
mentions Enoch to the like effect. 



THE KINGDOM OF GOD. 57 

abiding/' Like Israel, as it were, during the interregnum, 
they ik sojourn in Meshech and dwell in the tents of Ke- 
dah;" passing the time of their sojourning there, rejoic- 
ing in fear and trembling. But when their Elder Brother, 
the High Priest of the Covenant, shall come out 
from the Royal presence to bless them, they will be pil- 
grims no longer, but permanent dwellers in their Father's 
house, partakers of the joy — Jno. xiv. 3. They will have 
passed through the signification of the Feast, and have 
attained perfection. 

The feast of Tabernacles was the celebration of the 
Ingathering of the harvest. As a type, this had a two- 
fold signification, viz : the Ingathering of the Royal House- 
hold of the Kingdom when the Christ " shall gather his 
wheat into his garner " at their resurrection, and the 
ingathering of the Twelve Tribes, when at that crisis they 
shall be gathered from the utmost part of heaven, and 
replanted in their own land. They now sojourn literally 
in Meshech, and dwell in the tents of Kedar, but when 
the Kingdom is restored to them under the Xew Covenant, 
they will dwell in their own habitations, and the nations 
will come up to Jerusalem to worship their King, and 
occupy the booths. But the Antitype of the feast, which 
is " a feast of fat things for all nations," is not fully com- 
pleted until the wheat harvest of the Age to come shall 
be entirely ingathered at its expiration, when " death 
shall be swallowed up in victory," and the earth shall be 
under the curse no longer — Cor. xv. 23-28. The feast of 
Tabernacles, therefore, continues to be celebrated in the 
Temple Service, for this temple is " the holy of the Tab- 
ernacles of the Most High;" wherefore its posts and walls 
will be adorned with palm-trees, the branches of which 
with those of other goodly trees, the Israelites carried on 
the-first day of the feast, a3 the emblem of the joy that 
awaits the nation, when it shall have obtained the victory 
over all its enemies on the establishment of the kingdom 
of God. Therefore " in the 7th month, on the 15th day 
of the month, shall the Prince do the like in the feast of 
the seven days, according to the sin-offering, etc." — Ezek. 
xiv. 25 ; Lev. xxiii.; Zech. xiv. 



58 THE KINGDOM OF GOD. 

THE ROYAL FAMILY OF THE KINGDOM. 

The members of the Royal Family are in the aggregate, 
styled " The Christ's House/' in the New Testament. 
They are " the Sons of Zadok," the children of the promise, 
who, in the Christ, are counted as the seed of Abra- 
ham and David. It will be a numerous family ; though, 
as compared with the totality of the Sons of Adam, from 
among whom they will have been redeemed, they will be 
but a " little flock ;" the few who find eternal life amongst 
the many who seek to enter in. They are the " 144,000 
redeemed from the earth," not that there are only so many 
thousands. This is a representative number, a definite 
for an indefinite. They are " the meek " who " shall 
inherit the earth ;" " the poor in spirit " to whom per- 
tains " the Kingdom of God." 

JS 7 one will be of this number wno do not believe in this 
Kingdom, for it is he that believes " the Gospel " and is bap- 
tized, shall be saved ; " he that believes not shall be 
damned — Mark xvi. 15-16 ; and the subject matter of the 
Gospel consists of the things of the Kingdom, and name 
of Jesus, the Christ. " According to your faith be it 
unto you/' Hence, he whose "faith " embraces what God 
has not promised, gets nothing but confusion of face: 
while he who believes the promises will realize them if 
he faint not. The poor in this world, " rich in faith," are 
the heirs of the gospel kingdom. They become " inherit- 
ors" when they rise from the dead and receive the blessing 
— life for evermore — Luke xx. 35. Then " they possess 
the kingdom under the whole heaven" and "rule on earth," 
as kings and priests to God, with the Christ for a thou- 
sand years. This is the testimony of Daniel and John ; 
and he that does not believe it has no right to be regarded 
as a believer of the Gospel ; he is faithless of " the testi- 
mony of God." These, the Saints, are the aristocracy of 
the kingdom under the New Covenant. Being immortal, 
they possess it for ever, for it is " not to be left to other 
people," that is, to successors. There are inferior civil 
orders in the kingdom, as well as ecclesiastical, which 
stand between them and the people's. These inferior of£- 



THE KINGDOM OF GOD. 59 

cials are styled " the Pjmnce's Servants," while the 
Immortals are styled " his Sons." When the Prince of 
Israel bestows a gift upon the former, they can only pos- 
sess it till " the year of liberty ;" but if he present a gift 
to any of the latter, it continues his for ever. Though 
his " brethren " they become his " sons," as the children 
whom God shall have given him, when he shall raise them 
up from amongst dead ones, for being the substitutionary 
testator of the Will — thus standing in the Father's place, 
who has appointed him to raise the First Fruits from the 
dead — he can then say to them, " Ye are my Sons, this 
day have I begotten you" from the dead. w God," says 
Paul, " will raise* us up by Jesus, so shall we be the 
Prince's Sons, of whom Ezekiel speaks. 

THE EMPIRE OF THE KINGDOM. 

A kingdom and empire, though often connected, are not 
the same. The dominion of a king oyer a particular 
nation and country is a kingdom. But when, in addition 
to this, his sovereignty extends over several nations, king- 
doms, and countries, this secondary and extended dominion 
constitutes the empire. The kingdom is the first domin- 
ion; the empire the second and subordinate. 

The same distinction obtains in the sovereignty of 
Jesus the Christ. " The first dominion shall come to 
Zion, and the kingdom to the daughter of Jerusalem " — 
Isa. Ixii. 6 ; lxv. 9, 17, 18 ; Jerem. iii. 17, 18 ; Micah, 
iv. 7, 8. These are the same. The first dominion is lim- 
ited to the land promised to Abraham, lying between the 
Euphrates and Mediterranean ; while the second dominion 
or empire extends over all people, nations, and languages, 
to the ends of the earth — (See the Abrahamic promises, 
Genesis.) 

" He shall have the heathen for his inheritance, and the 
uttermost part of the earth for his possession" — Psa. 11. 
"All kings shall fall down before Him ;" " all nations shall 
serve Him" — Psa. lxxii. How many rival and independ- 
ent governments will there be over the nations then ? 

*Qnieken us into eternal life after the judgment. 



60 THE KINGDOM OF GOD. 

" Not one" for " the kingdoms of this world," not kingdoms 
leyond the sh'es y shall become the kingdoms of Jehovah 
and of his Christ, so that then " there shall be one king 
over all the earth," and HE " the Son of God, the King 
of Israel." This is the testimony op God, SUCH IS 
THE KINGDOM, THE SUBJECT MATTER OF 
THE GOSPEL, AND THE GREAT FACT OF THE 
AGE TO COME. 



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